THE EXPLANATION of Isaiah Chapter 52

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. AWAKE, awake; put on your strength, O Zion; put on the garments of your beauty, O Jerusalem, you city of holiness! for no more shall enter into you the uncircumcised and the unclean.

VERSE 1. "Zion", in the Word, signifies the celestial kingdom of the Lord, thus also the celestial church; and "Jerusalem", the spiritual kingdom and the spiritual church. What is the celestial kingdom, and what the spiritual kingdom, may be seen in the work concerning Heaven and Hell 20-28. "The garments of beauty which Jerusalem should put on", are divine Truths; "the uncircumcised and the unclean who shall not come into her", are they who are in evils and falsities. Apocalypse Explained 195.

No more shall enter into you the uncircumcised and the unclean. "Circumcision", or the cutting off of the foreskin, signified nothing else but the removing and wiping away of those things which obstructed and defiled heavenly love, which are the evils originating in lusts, particularly in the lusts of self-love and the falsities thence derived. The reason of this signification is, because the genitals of both sexes represent heavenly love. There are three kinds of love which constitute the celestial things of the Lord's kingdom, that is, conjugial love, love towards infants, and the love of society, or mutual love. Of all these, conjugial love is the principal; for it has for its end the greatest use, that is, the propagation of the human race, and thereby of the Lord's kingdom, of which the human race is a seminary. Love towards infants follows next in order of preference, being derived from conjugial love. Afterwards succeeds the love of society, or mutual love. Whatsoever covers, obstructs, and defiles these loves, is signified by the foreskin, the cutting off of which, or "circumcision", was therefore made representative; for, in proportion as the evils originating in lusts and the falsities thence derived are removed, man is purified and heavenly love is enabled to appear. Hence it is plain that "circumcision", in the internal sense, signifies purity. That "circumcision" is only a sign of a covenant or of conjunction, may evidently appear from this consideration, that the circumcision of the foreskin is a thing of no consequence at all, without the circumcision of the heart", and that the "circumcision of the heart", which is purification from those defiling loves, is what is signified. This appears manifest from the following passages of the Word:

"Jehovah God will circumcise your heart, and the heart of your seed, to love Jehovah God with all your heart and with all your soul, that you mayest live." (Deuteronomy 30:6)

From which words it is evident that to "circumcise the heart" signifies to be purified from defiling loves, so that Jehovah God, or the Lord, may be loved with all the heart and with all the soul. So in Jeremiah:

"Break up your fallow ground, and sow not among thorns; circumcise yourselves to Jehovah, and take away the foreskin of your heart, you men of Judah and inhabitants of Jerusalem." (Jeremiah 4:3, 4)

To "circumcise themselves to Jehovah", and to "take away the foreskin of the heart", is nothing else but to remove such things as obstruct heavenly love; hence also it appears that "circumcision of the heart" is the interior thing which is signified by "circumcision of the foreskin." Arcana Coelestia 2039.

Verses 1, 2. Put on your strength, O Zion; put on the garments of beauty, O Jerusalem, you city of holiness! etc. - Where by "Zion" is understood the church which is in the Good of love to the Lord. The Truth from that Good is signified by "the strength which Zion shall put on"; and the Truths of doctrine appertaining to that church are understood by "the garments of beauty which Jerusalem shall put on"; by "the uncircumcised and the unclean who shall not come in any more", are signified the evils of earthly loves, and their falsities. By "shaking herself from the dust, arising, and sitting", when predicated of Jerusalem, is understood liberation from infernal falsities, and elevation to the Truths of heaven; by "loose yourself from the bands of your neck, O captive daughter of Zion", is signified deliverance. from detention or from being withheld from Truths by falsities, which hinder the reception of influx out of heaven; the "daughter of Zion" denotes those who are in the affection of Truth from the Good of love from the Lord. In the following verses of this chapter it is said of the sons of Israel that "they went down to sojourn in Egypt", and that "the Assyrian had oppressed them", whereby is signified that they 'were secluded from Truths by reasonings from the scientifics of the natural man. Apocalypse Explained 811.

2. Shake yourself from the dust; arise; sit, O Jerusalem: loose yourself from the bands of your neck, O captive daughter of Zion!

Verse 2. Treating of the establishment of the New Church by the Lord, which, together with its doctrine, is here signified by "Jerusalem", and by the "daughter of Zion." To reject falsities and evils, and to be in Truths and Goods, is signified by "shaking herself from' the dust, arising, and sitting"; likewise by "loosing herself from the bands of her neck", - the "bands of the neck" denoting falsities, which hinder 'Truths from entering. That to "sit" is an expression significative of essence and endurance in the state of a thing and of the life, may appear from those passages in the Word where mention is made of "standing before Jehovah", of "standing before Him ", and of "walking before Him." That to "sit before Jehovah" denotes esse, or to be with Him, thus also to will and to act from Him; and that to "stand before Him" denotes to look to, or regard and understand what He wills; and that to "walk before Him" denotes to live according to His precepts, thus from Him. Whereas to "sit" involves such things; therefore by the same expression, in the Hebrew tongue, is signified to abide and to dwell. Apocalypse Explained 687.

3. For thus says Jehovah, For nought have you sold yourselves; and not with silver shall you be redeemed.

4. For thus says the Lord Jehovih, My people went down at the first to Egypt to sojourn there; and the Assyrian oppressed them for nought.

Verses 3, 4. Treating of the desolation of Truth by scientifics, and by the reasonings of the natural man therefrom; for by "My people went down to Egypt, to sojourn there", is signified the instruction of the natural man by scientifics and by knowledges of Truth, - "Egypt" signifying scientifics and also knowledges, but such as are from the literal sense of the Word, and to "sojourn" signifies to be instructed.

By "the Assyrian oppressing them without cause [or by nothing]", is understood the falsification of those things by the reasonings of the natural man; the "Assyrian" signifying reasonings, and to "oppress by nothing" falsification; for falsities are nothing, because there is nothing of Truth in them, which is the case when the natural man, separate from the spiritual, draws conclusions. Hence it is that it is premised, "You are sold, or have sold yourselves for nought [gratis]; you shall not be redeemed by silver"; to be "sold gratis" signifying of themselves, or of the proprium, to alienate themselves and addict themselves to falsities; and "not to be redeemed by silver" signifying that they cannot be vindicated from the falsities of evil by Truth, - "silver" here denotes Truth, find to be "redeemed" signifies to be vindicated from the falsities of evil, and to be reformed. Apocalypse Explained 328.

5. And now, what have I here, says Jehovah, [seeing] that My people is taken away for nought? and they that rule over them make them to howl, says Jehovah; and continually every day is My name blasphemed.

Verse 5. Every day is My name blasphemed. - What is meant by "blaspheming the Lord's name", see above, Chapter 37:6, 7, 37, 38, the Exposition.

6. Therefore shall My people know My name; in that day shall they know that I am He that doth speak: behold, it is I.

Verse 6. As to the meaning of "name", and of being "called by a name", see Chapter 4:1; 26:8, the Exposition.

7. How beautiful upon the mountains are the feet of Him that brings good tidings, that publishes peace! that bringeth good tidings of good, that publisheth salvation! that says unto Zion, Your God reigns!

Verse 7. In this passage the Lord is treated of, and by the "peace" here mentioned is signified the Lord Himself and thence heaven to those who are conjoined to Him. To "publish good tidings", signifies to preach those things; and as that conjunction is effected by love, therefore mention is made of "mountains", and also of "Zion", -"mountains" signifying the Good of love to the Lord, and "Zion" the church which is principled in that Good. The Lord is also understood by "Your God reigns!" Inasmuch, you, as the conjunction of Truth and Good from conjunction with the Lord is signified by "peace", therefore it is said that "He publishes peace, brings good tidings of Good, and publishes salvation"; to "bring good tidings of Good" signifies conjunction with Him by Truths, and by a life according to them, for hereby comes salvation. Apocalypse Explained 365.

That brings good tidings of good, that publishes salvation! -For what is said respecting "salvation" or " eternal life, " when mentioned in the Word, see Chap, Isaiah 46:13, the Exposition.

8. The voice of your watchmen; they shall lift up their voice; they shall sing together: for eye to eye shall they see, when Jehovah returns to Zion.

Verse 8. "Watchmen" signify those who examine the Scriptures concerning the coming of the Lord; their "voice" is the Word, which is the Divine Truth. Arcana Coelestia 9926.

9. Break forth into joy, sing together, you waste places of Jerusalem! for Jehovah has comforted His people; He has redeemed Jerusalem!

Verse 9. As to "joy and gladness", see Chapter 51:11; what it is to be deprived of these, see Chapter 16:10; and as to "singing", see Chapter 44:23, the Exposition.

10. Jehovah has made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

Verse 10. What the "arm of Jehovah" is His Divine Omnipotence in His Divine Human, see Chapter 33:2; 40:10, 12; 51:4, 5, 9, 10, the Exposition.

All the ends of the earth shall see the salvation of our God. - What is meant by "the ends of the earth", see Chapter 41:5, 18; 43:5, 6, the Exposition.

11. Depart. you, depart you, go you out from thence; touch no unclean thing: go you out from the midst of her; be you clean, you that bear the vessels of Jehovah!

Verse 11. Touch no unclean thing, etc. - By the "unclean things" which the people of Israel were commanded not to touch, (see Numbers 19:11, 13, 16, 21, 22; also Leviticus 11:31-36) are signified various kinds of evils, and hence of falsities, which are from the hells; and by "touching them" was meant communication, translation, and reception. Everything "unclean" denoted some evil in particular; for it is evils which render a man unclean, because they infect his soul. From evil spirits and genii exude the evils of their hearts, and according to the persuasions of evil they infect those present; it is this contagion which is signified by "the touch of unclean things." Arcana Coelestia 10130.

Be you clean, you that bear the vessels of Jehovah. - The "vessels of gold and silver" from the temple at Jerusalem signified the Goods and Truths of the church; the "vessels of brass", the Truths of natural Good, or subservient scientifics, Thus "vessels", in general, signify knowledges, and intellectual things recipient of Truths and Goods from the Lord. Apocalypse Explained 220, 355, 537.

[As all who are instructed in the knowledges of Truth and Goodness "bear these vessels", therefore the cornmaud - "Be you clean, that bear the vessels of the Lord", is of vital importance to every member of the church. In the most extended sense, everything created is a vessel receptive of life from the Lord; thus our bodies, as well as our minds, are vessels receptive of His life. To be "clean" as to our bodily life, is to keep in subjection all disorderly appetites, so that "whether we eat, or whether we drink, we may do all to the glory of God." 1 Cor. 10:31.]

12. For not in haste shall you go forth; and not by flight shall you proceed: for Jehovah will go before you; and the God of Israel will gather up your rear.

Verse 12. The God of Israel will gather up your rear. - To "gather up the rear", is to go behind the army to protect them in the rear; thus "the angel and the pillar of the cloud went behind the people of Israel, to protect them against the Egyptians", (Exodus 14:19, 20) by which was signified protection lest the false of evil should flow into the will-principle; for, in the internal sense, the falsities of evil were in this case signified by the "Egyptians." The reason why it denotes lest they should flow into the will-principle is, because in the Grand Man, or in the spiritual world, the things of the will are presented from the back or behind, and the things of the understanding from the face or before. As to what concerns influx into the will-principle and into the intellectual-principle of man, it is to be noted that the utmost caution is used by the Lord to prevent the infernals from flowing in into the will-principle of man, for if they were to flow in into his will-principle after he is regenerated, or made a church, it would be all over with him, for his will-principle is nothing but evil. Hence it is that the man of the spiritual church is regenerated by the Lord as to the intellectual part, and that in this part a new will-principle is formed, which is altogether separated from the will-principle which man has hereditarily; on which subject, see Arcana Coelestia 863, 875. From these considerations it may now be manifest whence it is that by "going behind them" [or by "gathering up the rear "] is signified protection lest the false of evil should flow in into the will-principle. Arcana Coelestia 8184.

13. Behold, My Servant shall act prudently; He shall be exalted and extolled, and be very high.

14. In like manner as many were astonished at You; so disfigured was His countenance, more than that of any man, and His form more than that of the sons of men:

Verse 13. Treating of the Lord, whose Divine Human is called a "Servant", for the same reason that was mentioned above. (See the Exposition of Isaiah Chapter 42:19.) The glorification of His Human is understood by "He shall be exalted and extolled, and be very high." Apocalypse Explained 409.

15. Thus shall He sprinkle many nations; before Him shall kings shut their mouth: for that which had not been told them shall they see; and that which they had not heard shall they consider.

Verse 15. These words treat of the Lord's advent. "Nations" stand for those who are affected with Goods, and "kings" for those who are affected with Truths. Arcana Coelestia 2015.

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Isaiah Chapter 52.

1. AWAKE, awake; put on your strength, O Zion; put on the garments of your beauty, O Jerusalem, you city of holiness! for no more shall enter into you the uncircumcised and the unclean.

2. Shake yourself from the dust; arise; sit, O Jerusalem: loose yourself from the bands of your neck, O captive daughter of Zion!

3. For thus says Jehovah, For nought have you sold yourselves; and not with silver shall you be redeemed.

4. For thus says the Lord Jehovih, My people went down at the first to Egypt to sojourn there; and the Assyrian oppressed them for nought.

5. And now, what have I here, says Jehovah, [seeing] that My people is taken away for nought? and they that rule over them make them to howl, says Jehovah; and continually every day is My name blasphemed.

6. Therefore shall My people know My name; in that day shall they know that I am He that doth speak: behold, it is I.

7. How beautiful upon the mountains are the feet of Him that brings good tidings, that publishes peace! that brings good tidings of good, that publishes salvation! that says unto Zion, Your God reigns!

8. The voice of your watchmen; they shall lift up their voice; they shall sing together: for eye to eye shall they see, when Jehovah returns to Zion.

9. Break forth into joy, sing together, you waste places of Jerusalem! for Jehovah has comforted His people; He has redeemed Jerusalem!

10. Jehovah has made bare His holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

11. Depart. you, depart you, go you out from thence; touch no unclean thing: go you out from the midst of her; be you clean, you that bear the vessels of Jehovah!

12. For not in haste shall you go forth; and not by flight shall you proceed: for Jehovah will go before you; and the God of Israel will gather up your rear.

13. Behold, My Servant shall act prudently; He shall be exalted and extolled, and be very high.

14. In like manner as many were astonished at You; so disfigured was His countenance, more than that of any man, and His form more than that of the sons of men:

15. Thus shall He sprinkle many nations; before Him shall kings shut their mouth: for that which had not been told them shall they see; and that which they had not heard shall they consider.

811. That "captivity" signifies in the Word spiritual captivity, which is a shutting out from Divine truths, that is, from the understanding of them in the Word, also destruction by the falsities of evil and by the evils of falsity, can be seen from passages in the Word where "captivity" is mentioned; as in the following. In Luke:

They shall fall by the edge of the sword, and shall be led captive among all nations; and Jerusalem shall finally be trampled down (Luke 21:24).

This chapter treats of the consummation of the age, which means the last time of the church, when there is no longer any truth remaining. "To fall by the edge of the sword" at that time signifies the destruction of truth by falsities; "sword" signifying the combat of falsity against truth, and also the destruction of truth by falsities. "They shall be led captive among all nations" signifies persuasions and thence obsessions by evils of every kind; for when truths have been destroyed not only do falsities succeed in their place, but evils also. "All nations" signify evils of every kind; "Jerusalem shall be trampled down" signifies a complete destruction and perversion of the doctrine of the church; "Jerusalem" signifying the church in respect to doctrine, and "to be trampled down" signifying to be wholly destroyed, which is done chiefly by falsifications and adulterations of the Word.

[2] In Ezekiel:

They shall be led captive among the nations, and the altars shall be laid waste, and the idols shall be broken, and the slain shall fall in the midst of you (Ezekiel 6:1-10).

"The altars being laid waste" signifies that all worship from the good of love shall perish; "the idols becoming broken" signifies that all worship from the truths of that good shall perish; and "the slain shall fall in the midst of you" signifies that they shall perish by falsities, "to be slain by the sword" signifying this.

[3] In Lamentations:

Hear, all ye people, and behold my grief; my virgins and my young men have gone into captivity (Lamentations 1:18).

This is a lamentation over the devastation of all truth in the church; this lamentation is described by "Hear, all ye people, and behold my grief;" that all the affection of truth has been destroyed is signified by "my virgins have gone into captivity," a "virgin" signifying the affection of truth; and that all understanding of truth has been destroyed is signified by "my young men have gone into captivity," "young men" signifying the understanding of truth and intelligence.

[4] In Amos:

If they have gone into captivity before their adversaries, thence do I command the sword that it may slay them (Amos 9:4).

"If they have gone into captivity before their adversaries" signifies, if they have suffered evils to take possession of them; "adversaries" meaning evils, and "to go into captivity" meaning to be possessed by them. "Thence do I command the sword that it may slay them" signifies that falsities will shut them out from the understanding of truths, and will destroy them.

[5] In David:

God abandoned the habitation of Shiloh, the tent He inhabited among men; and He gave His strength into captivity, and His splendor into the hand of the adversary (Psalms 78:60, 61).

"The habitation of Shiloh" signifies the church that is in the good of love, and the "tent" signifies the church that is in the truths of doctrine; thence it is clear what is signified by "God abandoned the habitation of Shiloh, the tent He inhabited among men," namely, that the goods of love and the truths of doctrine have been destroyed. The "strength" that He gave into captivity signifies spiritual truth from celestial good; and "to give into captivity" signifies to shut out from an understanding of it, and thus destruction by falsities; and the "splendor that He gave into the hand of the adversary" signifies natural truth from spiritual; this is signified by "splendor;" and its destruction by evils is signified by "being given into the hand of the adversary."

[6] In Ezekiel:

The prophet was commanded to remove out of the place, and to bring out the vessels of removal through the wall before their eyes, to bring them out in the darkness, and to cover his face that he see not the earth; and say, I am your prodigy; like as I have done, so shall it be done to them; they shall go into exile, into captivity (Ezekiel 12:1-12).

By this the prophet represented the state of the church at that time, that there were no longer any truths remaining that had not been destroyed by falsities. For all the prophets represented the church in respect to doctrine from the Word. "To remove out of the place," and "to bring out the vessels of removal through the wall in darkness, and to cover his face that he see not the earth," represented that all the truths of doctrine from the Word had been cast out; "to remove out of the place" signifies rejection; "vessels of removal" signify the truths of doctrine; the "wall" through which he brought them out signifies the ultimate, which encompasses and defends truths (the ultimate of doctrine being the sense of the letter of the Word, which is called a "wall" because it contains and includes the spiritual sense); the "darkness" in which he was to bring them out signifies falsities; "to cover his face that he see not the earth" signifies that truths of good are no longer seen in the church. Because the prophet represented these things it is said, "like as I have done, so shall it be done to them; they shall go into exile and into captivity." Thence it is clear that "to go into exile" signifies the dispersion of truth, and "to go into captivity" signifies to be possessed by falsities.

[7] In Habakkuk:

I will raise up the Chaldeans, a nation that marcheth into the breadths of the land; it shall gather captivity like the sand; it shall mock at kings and rulers shall be a derision unto it (Habakkuk 1:6, 9, 10).

"The Chaldeans" signify those who destroy the truths of the church; "the breadths of the land" signify the truths of the church; that they will destroy all truths by falsities is signified by "it shall gather captivity like the sand;" that the truths and goods of the Word will be derided and blasphemed is signified by "that nation shall mock at kings, and rulers shall be a derision unto it," "kings" signifying the truths of the Word, and "rulers" its goods.

[8] In Jeremiah:

Nebuchadnezzar shall come and shall smite the land of Egypt, they who are for death to death, they who are for captivity to captivity, they who are for the sword to the sword; and I will kindle a fire in the houses of Egypt that he may burn them up, and carry them away captive; finally he shall array himself with the land of Egypt, as a shepherd arrayeth himself with his garment (Jeremiah 43:11, 12).

"Nebuchadnezzar," or "the king of Babylon," means in the Word those who destroy all things of the church by evils; and "the Chaldeans" those who destroy all things of the church by falsities; and in an abstract sense "the king of Babylon" signifies the evils that destroy, and "the Chaldeans" their falsities. "Nebuchadnezzar shall come and smite the land of Egypt" signifies the destruction of the natural man in respect to all goods and all truths thence from the Word; "they who are for death to death" signifies destruction by evils; "they who are for captivity to captivity" signifies destruction by shutting out from and deprivation of truth; "they who are for the sword to the sword" signifies destruction by falsities thence; "to kindle a fire in the houses of Egypt that he may burn them up, or carry them away captive," signifies that the loves of self and of the world will destroy all things of the natural man by evils and falsities; "fire" signifying those loves; "houses of Egypt" signify all things of the natural man; "to burn them up" signifies to destroy by evil loves, and "to carry them away captive" signifies to destroy by falsities thence. "Finally he shall array himself with the land of Egypt as a shepherd arrayeth himself with his garment" signifies that the falsities of evil and the evils of falsity will possess the whole natural man. This is compared to the garment of a shepherd, because a "garment" signifies truth clothing good, but here falsity clothing evil; for the natural man is like a garment to the spiritual man, for it encompasses and includes it.

[9] In Jeremiah:

They who are for death to death, they who are for famine to famine, and they who are for captivity to captivity (Jeremiah 15:2).

This describes the total vastation of good and truth in the church; for in the preceding verse it is said, "Though Moses and Samuel stood before Me, My soul could not be towards this people; cast them out before My face, that they may go forth;" therefore "they who are for death to death" signifies that those who reject goods perish by evils; "they who are for famine to famine" signifies that those who reject truths perish by falsities; "they who are for captivity to captivity" signifies that those who love evils and falsities are taken possession of by them.

[10] In Isaiah:

Like as My servant Isaiah hath gone naked and barefoot three years, so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried away, boys and old men, naked and barefoot, even the buttocks uncovered, the nakedness of Egypt (Isaiah 20:3, 4).

"The king of Assyria" signifies reasoning from the knowledges [scientifica] of the natural man; and "Egypt" signifies the natural man; so "the king of Assyria shall lead the captivity of Egypt" signifies that reasoning from falsities will destroy all the truths in the natural man, which are such as the truths of the sense of the letter of the Word. (The rest may be seen explained above, n. 532.)

[11] In Daniel:

Also their gods with their princes, with their vessels of desire, silver and gold, shall he carry captive into Egypt; and he shall stand more years than the king of the north. The intelligent of the people shall instruct many; yet they shall fall together by the sword and by flame and by captivity and by depredation, for days (Daniel 11:8, 33).

This treats of the war between the king of the north and the king of the south, "the king of the north" signifying falsity ruling in the church, and "the king of the south" truth defending the church against falsity; that nevertheless falsities will predominate in the church in the latter end of days is here foretold and described. "Their gods and their princes, and vessels of desire, and silver and gold, that shall be carried captive into Egypt," signify that the defending truth will take away all truths and goods of the church from those who are in falsities; its spiritual truths are signified by "their gods and princes," natural truths by "their vessels of desire," and all truth and good in general by "silver and gold," and the taking away and defense of these is signified by "carrying captive into Egypt." "To fall together by sword and flame" signifies to perish by falsities and evils therefrom; and "to fall together by captivity and depredation" signifies the deprivation of all things of truth and good.

[12] In Jeremiah:

When the prophet was given over to the prison he prophesied that all Judah should be carried away into captivity to Babylon, and should there die and be buried (Jeremiah 20:1-6; 27).

This "prophet," like "prophet" in general, signifies the doctrine of the church from the Word; his being "given over to the prison" represented that the like was done in respect to the church and its doctrine, which is signified by all Judah being carried away into captivity to Babylon. The captivity of the tribe of Judah in Babylon seventy years represented the complete destruction of truth and devastation of the church.

[13] In the same:

The wind shall feed all thy shepherds, and thy lovers shall go into captivity; then shalt thou be ashamed and confounded for all thy wickedness (Jeremiah 22:22).

"Shepherds" in an abstract sense signify the goods of the church, and "lovers" its truths; the "wind" that shall feed the shepherds signifies the hollowness and emptiness of doctrine; the "captivity" into which the lovers shall go signifies a shutting out from all truths and from the understanding of them; "to be ashamed and confounded" signifies to be destitute of all good and truth; for thus, when they come among the angels, are they ashamed and confounded.

[14] In Moses:

I will make mine arrows drunk with blood, and my sword shall devour flesh, with the blood of the stain and of captivity, and the gall of the revenges of the adversary (Deuteronomy 32:42).

"To make arrows drunk with blood" signifies the delirium of mind from the Word falsified; "the sword shall devour flesh" signifies that falsities will destroy all things of good; "with the blood of the slain and of captivity" signifies the extinction and shutting out of all truth, "slain" meaning the extinction of truth by falsities, and "captivity" the shutting out of truth by falsities. "With the gall of the revenges of the adversary" signifies with the malice and cruelty of hell; "the gall of revenges" meaning malice and cruelty, and the "adversary" meaning hell.

[15] In Isaiah:

Bel hath bowed low, Nebo hath stooped, their idols are to the wild beast and to the beast; they have stooped and bowed low together, and their soul shall go into captivity (Isaiah 46:1, 2).

"Their idols to the wild beast and to the beast" signifies that their falsities are infernal falsities, and evils therefrom; "they have stooped and bowed low together" signifies that they will fall apart; "their soul shall go into captivity" signifies that they shall go into hell, where they will be shut out from all truth.

[16] In Obadiah:

In that day strangers led his strength captive, and aliens entered his gates and cast the lot upon Jerusalem (Obadiah 1:11).

This is said of Edom, which signifies the truth of the natural man, but here the falsity; "the strangers that led his strength captive" signify the falsities of the church destroying its truths, "strength" signifying truth, since all spiritual strength consists in truths; "the aliens who entered the gates" signify the falsities of doctrine destroying the truths through which entrance is given into interior truths; "Jerusalem, upon which they cast the lot," signifies the doctrine of the church from the Word, thus dispersed, "to cast the lot" meaning to disperse.

[17] In Jeremiah:

Woe to thee, Moab, the people of Chemosh have perished; for thy sons are taken into captivity, and thy daughters into captivity; yet I will bring back the captivity of Moab (Jeremiah 48:46, 47).

"Moab" means those who are in natural delight, and who therefore adulterate the goods of the Word; "the people of Chemosh" mean those who are in natural truth; "sons are taken into captivity and daughters into captivity" signifies that the truths and goods of their church are shut out by falsities and evils; "sons" meaning truths, and "daughters" goods; "I will bring back the captivity of Moab in the end of days" signifies that truths will be opened to those who are meant by "Moab," and they will be instructed in them, "the end of days" signifying the Lord's coming.

[18] In many places in the Word it is said that "captives are to be brought back," and captives mean the Gentiles; and these are called "captives" because they are shut out from truths, which, however, will be opened to them by the Lord. As in Isaiah:

Jehovah hath anointed Me to proclaim good tidings unto the poor; He hath sent Me to bind up the broken in heart; to preach liberty to the captives, and to the bound, to the blind (Isaiah 61:1).

This is said of the Lord; and "the poor" to whom Jehovah hath anointed Him to preach good tidings signify those who are in few truths, and yet desire truths that their soul may be sustained by them; "the broken in heart" signify those who in consequence are in grief; "the captives" to whom He was to preach liberty signify those who are shut out from truths and thus from goods; and to these truths are to be opened, and by them they will be imbued with goods. The "bound" and the "blind" signify those to whom it is denied to see truths, meaning the Gentiles that afterwards received truths from the Lord.

[19] In the same:

I have raised him up in justice, and I will make straight all his ways; he shall build My city and he shall let go My captivity, not for price nor reward (Isaiah 45:13).

This, too, is said of the Lord; and the "justice" in which Jehovah hath raised him up signifies the good of love; and "his ways which He will make straight" signify the truths proceeding from good; the "city which he shall build" signifies the doctrine of the church; and the "captivity which he shall let go" signifies the opening and revelation of Divine truths with those who had heretofore been shut out from them. That the Lord will do these things freely is signified by "not for price nor reward."

[20] In Jeremiah:

The sons of Israel and the sons of Judah are oppressed together, and all that take them captive hold them fast, they refuse to let them go. Their Redeemer is strong; pleading He will plead their cause, and will give quiet to the land (Jeremiah 50:33, 34).

This also is said of the Lord, who is meant by "their Redeemer is strong;" "to plead their cause" signifies visitation and judgment upon those who oppress them by falsities, and consequent deliverance from them; "to give quiet to the land" signifies protection from falsities, "the sons of Israel and the sons of Judah," who are said to be oppressed, do not mean the sons of Israel and of Judah, but the Gentiles that are in truths and goods from the Lord; and as these are restrained by those who deceive them and shut out truths from them, it is said that "those that take them captive hold them fast, and refuse to let them go."

[21] In David:

Thou hast ascended on high; Thou hast led captivity captive (Psalms 68:18).

This, again, is said of the Lord; and "to lead captivity captive" signifies to deliver from the falsities that have held them captive. In Isaiah:

Shall the prey be taken from the mighty, or shall the captivity of the just be delivered? For thus Jehovah hath said, Even the captivity of the mighty shall be taken, and the prey of the violent shall be delivered (Isaiah 49:24, 25).

This also is said of the Lord, and of the bringing back of the sons of Zion from captivity; and "the sons of Zion" mean those who are in love to the Lord and in truths therefrom. That they had been shut out from truths by those who eagerly confirmed falsities, and yet they were delivered by the Lord, is signified by "Shall the prey be taken from the mighty, and shall the captivity of the just be delivered?"

[22] In David:

Who will give out of Zion the salvation of Israel? When Jehovah shall bring back the captivity of His people Jacob shall exult, Israel shall be glad (Psalms 14:7; 53:6).

Here also "Zion" means those who are in the good of love from the Lord; deliverance from evils by the Lord and salvation are meant by "Who will give out of Zion the salvation of Israel?" "To bring back the captivity of His people" means deliverance from falsities and evils; "Jacob shall exult, Israel shall be glad," means the joy with those who are in the external church and of those who are in the internal church because of their deliverance, "Jacob" meaning those who are of the external church, and "Israel" those who are of the internal church; and both mean the Gentiles.

[23] In Jeremiah:

Fear not, My servant Jacob, and be not dismayed, O Israel; behold I will keep thee from afar, and thy seed from the land of thy captivity, so that Jacob may return, and be quiet and tranquil, and none shall make him afraid (Jeremiah 46:27; 30:10).

Here, too, "Jacob and Israel" mean the Gentiles, "Jacob" those who are of the external church, and "Israel" those who are of the internal church; "to keep them from afar" signifies to save them although they are far from salvation; "to keep from the land of captivity" signifies to deliver from the falsities by which they have been shut out from the truths and goods of heaven and the church; "to return and be quiet and tranquil, and none shall make afraid," signifies to be protected from falsities which are from hell.

[24] In the same:

All that devour thee shall be devoured; and all thine adversaries, all shall go into captivity; and they that plundered thee shall be for plunder; and all that preyed upon thee will I give for a prey. I will bring back the captivity of the tents of Jacob; and I will have compassion on his habitations, that the city may be built upon its own heap, and the palace shall be inhabited after its own manner (Jeremiah 30:16, 18).

"All that devour thee shall be devoured, all thine adversaries shall go into captivity, and they that plundered thee shall be for plunder, and all that preyed upon thee will I give for a prey," has a similar signification as the passage in Revelation here explained, namely, "if anyone shall lead into captivity he shall go into captivity; and if anyone shall kill with the sword he must be killed with the sword." (What the rest signifies has been explained above, n. 799.)

[25] In the same:

I will be found of you, and I will bring back your captivity, and I will bring you together out of all nations, and I will bring you back to the place whence I caused you to depart (Jeremiah 29:14).

This, too, describes the deliverance of the Gentiles from spiritual captivity, which is a shutting out from the truths and goods of heaven and the church, whereby salvation is effected. In Zephaniah:

In that time I will bring you, and in time will bring you together unto Me, for I will give you for a name and a praise to all the peoples of the earth, when I bring back your captivity before your eyes (Zephaniah 3:20).

This, too, means the bringing back of the Gentiles from spiritual captivity. In Amos:

I will bring back the captivity of My people Israel, that they may build the waste cities and inhabit them, and plant vineyards and drink the wine thereof; and they shall make gardens and eat the fruit of them (Amos 9:14).

This may be seen explained above (n. 376, 405).

[26] In Isaiah:

Put on thy strength, O Zion; put on the garments of thy splendor, O Jerusalem, the city of holiness; for there shall not add to come any more into thee the uncircumcised and the unclean; shake thyself from the dust; sit, O Jerusalem; open the bands of thy neck, O captive daughter of Zion (Isaiah 52:1, 2).

"Zion" means a church that is in the good of love to the Lord; truth from that good is signified by the "strength that Zion shall put on;" and the truths of doctrine of that church are signified by "the garments of splendor that Jerusalem shall put on." "The uncircumcised and the unclean, who shall not add to come any more," signify the evils of earthly loves and their falsities; "to shake herself from the dust, to arise and to sit," signifies, in respect to Jerusalem, deliverance from infernal falsities and elevation to the truths of heaven. "To open the bands of thy neck, O captive daughter of Zion," signifies deliverance from being withheld from truths by falsities that hinder the reception of influx out of heaven, "daughter of Zion" meaning those who are in the affection of truth from the good of love from the Lord. In the verses that follow it is said of the sons of Israel:

That they sojourned in Egypt, and that Assyria oppressed them (Isaiah 4);

which signifies that they were shut out from truths by reasonings from the knowledges (scientifica) of the natural man.

[27] In the same:

The peoples shall take them and shall lead them to their place, and the house of Israel shall possess them for a heritage upon the land of Jehovah, for manservants and for maidservants; that they may thus take captive them whose captives they were, and they shall have dominion over their exactors (Isaiah 14:2).

This, too, treats of the bringing back of the sons of Israel, and by sons of Israel the Gentiles are meant. That those who shut out others from truths and lead them astray by falsities are shut out from truths and led astray by falsities, is signified by "they shall take captive them whose captives they were, and they shall have dominion over their exactors."

[28] In Hosea:

In the house of Israel I have seen a filthy thing; there is Ephraim's whoredom; Israel is polluted and Judah hath set a harvest for thee, when I shall bring back the captivity of My people (Hosea 6:10, 11).

This treats of the state of the church among the Jews about the time of the Lord's coming; "Ephraim's whoredom," which is "the filthy thing in the house of Israel," signifies the falsification of the Word; "whoredom" signifying falsification, and "Ephraim" the understanding of the Word. "Israel is polluted, and Judah hath set a harvest for thee," signifies that the church was in mere falsities, and that they applied the Word to confirm falsities, "Judah" signifying the Word, and "harvest" the abundance of such things in the Word as they applied. That this would be the state of the Jewish Church when truths should be opened before the Gentiles, by which they might be delivered from falsities, is signified by "when I shall bring back the captivity of My people."

[29] In the historical parts of the Word the captivities of the sons of Israel by various enemies, and their deliverances, have a like signification, as:

That they were forced to serve Cushan, king of Syria, and were delivered by Othniel (Judges 3);

That they served Eglon, king of Moab, and were delivered by Ehud (Judges 3);

That they were given over to Jabin, king of Canaan, and delivered by Deborah (Judges 4);

That they were given over to the Midianites, and delivered by Gideon (Judges 6);

That they were given over to the Philistines and Ammonites, and delivered by Jephthah (Judges 10, Judges 11).

Similar things were signified by:

The captivity of the Jews seventy years in Babylon (2 Kings 25).

For the historical parts of the Word are all representative of such things as pertain to the church, and the expressions by which the historical facts are described are all significative.

[30] The "bound" have a similar signification in the Word as "captives," as in the following passages:

The bound in the pit shall be gathered together, and they shall be shut up in a prison; but after a multitude of days shall they be visited (Isaiah 24:22).

By the blood of thy covenant I will send forth the bound out of the pit wherein is no water (Zechariah 9:11).

The sighing of the bound shall come before Thee (Psalms 79:11).

He hath made the world into a wilderness and destroyed his ¹ 22 cities. He hath opened not the house for His bound ones (Isaiah 14:17).

To open the blind eyes, to lead him that is bound out of prison, them that sit in darkness out of the prison house (Isaiah 42:7).

The king said, I was in prison, and ye came ² unto me (Matthew 25:36).

Jesus said, Ought not this daughter of Abraham, whom Satan hath bound lo these eighteen years, be loosed from this bond on the day of the sabbath? (Luke 13:16).

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