THE EXPLANATION of Isaiah Chapter 40

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

1. COMFORT you, comfort you, My people, says your God.

VERSES 1, 2. Treating of the advent of the Lord, and of the New Church to be established by Him. That the New Church is signified by "Jerusalem", to "the heart of which they should speak"; by "the warfare which is fulfilled", is signified the state of combat against evils; by "the infirmity being expiated or pardoned", is signified evil removed by the Lord; by "receiving double for all her sins", is denoted much suffering in combat or temptation. Apocalypse Explained 1115.

2. Speak you to the heart of Jerusalem, and proclaim unto her, that her warfare is fulfilled; that her iniquity is pardoned; that she has received from the hand of Jehovah double for all her sins.

Verse 2. As to tithe signification of "warfare" and of "wars", when mentioned in the Word, see Chapter 7:1, the Exposition.

That a man must combat against falsities and evils, in order that they may be removed by the Lord, and that on this account the church is called "militant", see Doctrine of Life, 98.

Her iniquity is pardoned [or expiated]. - By "expiation" is meant deliverance from damnation, and hence the pardoning and cleansing of sin. Arcana Coelestia 9076.

How false the doctrine of Expiation (or Atonement) is, as commonly received, may be seen illustrated and shown in Arcana Coelestia 9937.

She has received from the hand of Jehovah double for all her sins. - By "double" is signified much according to quantity and quality, as is evident from the following passages:

"Let them be confounded that persecute me; break them with a double breach [destruction]." (Jeremiah 17:18)

Also much according to the quantity and quality of their conversion from evils, as in these passages :

"Comfort you, My people; because her warfare is fulfilled, her iniquity is expiated; for she has received from the hand of Jehovah double." (Isaiah 40:1, 2)

Again,

"Return you to the stronghold, you prisoners of hope; this day do I declare that I will render unto you double." (Zechariah 9:12)

As to the law of retaliation, it is according to the literal sense that they whom they had seduced and destroyed, were to recompense them [who had seduced], as in Revelation 18:6; whereas, according to the spiritual sense, they were to recompense themselves, because every evil carries along with it its own punishment. The case herein is similar to what is said in many parts of the Word, that God will recompense and take vengeance upon the injustice and injuries done to Him, and will destroy the unjust out of anger and wrath, when nevertheless the evils themselves which they have committed against God, do this, consequently they do it to themselves; for this is the law of retaliation [jus talionis], which derives its origin from the following divine law:

"All things whatsoever you would that men should do to you, do you even so to them; this is the Law and the Prophets." (Matthew 7:12; Luke 6:31)

This law, in heaven, is the law of mutual love or charity, from which is produced what is opposite in hell, namely, that what anyone does to another, the same is done to himself: not that they who are in heaven do it, but they who are in hell do it to themselves, for the retribution of retaliation, grounded in their opposition to the above law of life in heaven, is, as it were, inherent in their evils. Apocalypse Revealed 762.

3. A voice of one proclaiming in the wilderness, Prepare you the way of Jehovah! make straight in the desert a highway for our God!

4. Every valley shall be exalted, and every mountain and hill be made low; and the crooked shall become straight, and the rough places a plain:

Verses 3, 4. The subject here treated of is also concerning the advent of the Lord, and the Last Judgment which then took place. The "voice of one proclaiming in the wilderness, Prepare you the way or Jehovah! make straight in the desert a highway for our God!" signifies that they should prepare themselves to receive the Lord; the "wilderness" is where there is no Good, because there is no Truth, thus where there is as yet no church. By "every valley shall be exalted, and every mountain and hill be made low", is signified that all the humble in heart, who are those that are in Goods and Truths, shall be received, for they who are received by the Lord are raised up to heaven; and by "every mountain and hill shall be made low", is signified that all the high-minded, who are those that are in the love of self and the world, shall be put down. Apocalypse Explained 405.

As to what is meant by "mountains and hills being made low" at the time of Judgment in the spiritual world, see above, Chapter 2:12-17, the Exposition.

5. And the glory of Jehovah shall be revealed, and all flesh shall see it together: for the mouth of Jehovah has spoken it.

Verses 5-7. These things are said concerning the advent of the Lord, and the revelation of Divine Truth about to take place from Him. which is understood by "the glory Jehovah shall be revealed", and "they shall see it." That then there would be no scientific truth nor spiritual truth with man is signified by "all flesh is grass, and all the glory [or sanctity] thereof is as the flower of the field"; "grass" denoting scientific Truth, and the "flower of the field" spiritual Truth. That man is of such a nature and quality, is understood by "all flesh is grass", and by "the grass withers; verily the people is grass"; "all flesh" denoting every man, and the "people" [in a good sense] those who are in truths, but, in the opposite sense, those who are in falsities. Apocalypse Explained 507.

6. A voice says, Proclaim! And I said, What shall I proclaim? All flesh is grass, and all the glory thereof is as the flower of the field:

7. The grass withers, the flower fades, because the spirit of Jehovah blows upon it: verily the people is grass.

8. The grass withers, the flower fades; but the Word of our God shall stand for ever.

Verses 6-8. All flesh is grass, and all the glory thereof is as the flower of the field, etc.

- That "grass", "herb", and what is "green" signify scientifics, or knowledges of Truth, in which there is some spiritual life, see Chapter 15:6, the Exposition, [By the "grass withering" and the "flower fading" is consequently signified that the knowledges of Truth and of Good are destitute of any living or spiritual principle. Hence it is that this knowledge, rendered worthless by its not being applied to the uses of the spiritual life, is contrasted in verse 8 with the living Word of God.]

9. O [daughter of] Zion, that brings good tidings, get you up into the high mountain: O [daughter of] Jerusalem, that brings good tidings, lift up your voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God!

Verses 9, 10. Inasmuch as these things are spoken of the Lord and of His kingdom, and this is signified by "Zion" and "Jerusalem", therefore it is said that Zion and Jerusalem evangelize it, or "bring good tidings", -Zion from the Good of Love, and Jerusalem from Truths of Doctrine."

Evangelization, or "good tidings", from the Good of Love, is signified by "getting up upon the high mountain", and from the Truths of Doctrine, by "lifting up the voice with strength." By the "cities of Judah" is meant the doctrine of love to the Lord and of love to the neighbour in all its complex.

The Lord, as to Divine Truth and as to Divine Good, who was about to come and effect Judgment, is understood by "Behold your God!behold, the Lord Jehovih shall come with power; for the Lord is called "God", in the Word, from "Divine Truth, and "Jehovah" from Divine Good, and also the "Lord Jehovih"; to "come with power" is to effect judgment, thus to subjugate the cells. Apocalypse Explained 850.

As to the specific meaning of "Jehovih", as distinguished from "Jehovah", see Chapter 3:15, the Exposition and note.

Verses 9-11. That these things are said concerning the advent of the Lord is evident, and hence it is that "Zion" and "Jerusalem " are called evangelizers, or "bringers of good tidings."

- By "Zion" are understood all who are of the celestial church, who are those that are principled in love to the Lord, wherefore it is said "Get you up into the high mountain"; the "high mountain" denoting that love, as may be seen above, Apocalypse Explained 405.

By "Jerusalem" are understood all who are of the spiritual church, who are those that are principled in the doctrine of genuine Truth, wherefore it is said, "Lift up your voice with strength"; by which is signified confession from genuine Truths. By the "cities of Judah", to which it is said "Behold your God! behold, the Lord Jehovih shall come with power" are signified doctrinals from the Word; by "cities" doctrinals, and by "Judah" the Word. That "Zion" and "Jerusalem" are called evangelizers by reason that the "Gospel", [evangelium] signifies the advent of the Lord, is manifest, for it is said "Behold your God! behold, the Lord Jehovih shall come with power." That He will accomplish a Judgment, and defend those, who acknowledge Him, is signified by "His arm shall rule for Him, and "like a Shepherd shall He feed His flock", etc. Apocalypse Explained 612.

10. Behold, the Lord Jehovih shall come with power, and His arm shall rule for Him: behold, His reward is with Him, and the recompense of His work before Him.

Verse 10. And in the Apocalypse:

"Behold, I come quickly; and My reward is with Me, to give to every one as his work shall be." (Revelation 22:12)

"Behold, the Lord Jehovih shall come with power", Behold, your salvation cometh" and "Behold, He cometh quickly", signify the first and second advent of the Lord.

"His reward is with Him" signifies heaven and all things belonging thereto, inasmuch as where the Lord is, there is heaven; for heaven is not heaven from the angels there, but from the Lord with the angels.

That they shall receive heaven according to the love and affection of Good and of Truth from the Lord, is understood by "the recompense of His work before Him", and by " giving to every one according as his work shall be"; by the "work" for which heaven shall be given as a reward, nothing else is meant than what proceeds from the love or affection of Good and of Truth, inasmuch as nothing else can produce heaven in man; for every work derives all that it has from the love or affection whence it proceeds, as the effect derives all that it has from the efficient cause; wherefore, according to the quality of the love or affection, such is the work.

Hence it may appear what is understood by "the work according to which it shall be given", and by "the recompense of His work." Apocalypse Explained 695.

As to the true nature of heavenly "reward" and "recompense " see above, Chapter 3:10, the Exposition.

Verses 10, 12. Treating also concerning the Lord, and concerning Divine Truth, from which is heaven and the church, and all wisdom. The advent of the Lord, and the arrangement of all things in the heavens by Him, from His own proper power, is signified by "Behold, the Lord Jehovih shall come with power, and His arm shall rule for Him"; "His arm which shall rule" denoting His own power. The arrangement thence of all things in the heavens by Divine Truth, is signified by "Who has measured the waters in the hollow of His hand; and has meted out the heavens with His span; and has comprehended the dust of the earth in measure; and has weighed the mountains in scales, and the hills in a balance?"

By "measuring the waters", is signified to designate divine Truths; by "meting out the heavens with a span", is signified thence to set in order, or arrange the heavens; by "comprehending the dust of the earth in a measure", is denoted the same with respect to things inferior; by "the hollow of the hand, the span and the measure", are signified the same as by "measures" and by the "hand" namely, the quantity of a thing, and His own or proper power; by "weighing the mountains in scales, and the hills in a balance", is meant to bring all things into subordination and equilibrium; the "scales" and the "balance" denoting just equilibrium, and the "mountains" and "hills" the superior heavens, - the "mountains" those which are principled in love to the Lord, and the "hills" those which are principled in charity to the neighbour. Apocalypse Explained 629.

11. Like a shepherd shall He feed His flock; in His arms shall He gather up the lambs, and shall carry them in His bosom; and He shall gently lead them that give suck.

Verse. 11. By "the flock which He shall feed like a Shepherd", are signified those who are in the good of charity and by "the lambs whom He shall gather up in His arms, are signified those who are in love to Him, which love, viewed in itself, is innocence, and therefore all who are principled in it are in the heaven of innocence, which is the third heaven and inasmuch as that love is signified by "lambs", it is therefore also said:

"He shall gently lead them that give suck." By "sucklings" and infants in the Word, are understood those who are in innocence as may be seen in the work concerning Heaven and Hell 277, 280. Apocalypse Explained 314.

12. Who has measured the waters in the hollow of His hand; and has meted out the Heavens by His span; and has comprehended the dust of the earth in a measure; and has weighed the mountains in scales, and the hills in a balance?

Verse 12. In this passage is described, by "measures", the just arrangement and estimation of all things in heaven and in the church, according to the quality of Good and of Truth. The "measures" by which this is described are the hollow of the hand, the span, the tierce, the scale, and balances. By "waters" are signified truths; by the "heavens", interior or spiritual Truths and Goods; by the "dust of the earth", exterior or natural truths and goods; - each appertaining to heaven and the church. By "mountains", the goods of love; by "hills", the goods of charity; and by "weighing them", the estimation and arrangement of them according to their quality. That these words have such a signification, can only be seen from the science of correspondences. Apocalypse Explained 33.

13. Who has directed the Spirit of Jehovah, and as a man of His counsel has informed Him?

14. With whom has He consulted, that he should instruct Him, and teach Him the path of judgment; that he should teach Him knowledge, and show Him the way of understanding?

15. Behold, the nations are as a drop from the bucket, and are accounted as the small dust of the balance: behold, the islands He takes up as an atom;

Verses 13, 14. The "Spirit of Jehovah" is the Divine Truth; that to "teach Him the path of judgment" is to render Him knowing, intelligent, and wise, is evident. Arcana Coelestia 9857.

Verse 15. Inasmuch as most things in the Word have also an opposite sense, so "islands", in that sense, signify the falsities opposite to the truths which are in the natural man. In that sense "islands" are mentioned in the above passage, where "nations" denote evils, and "islands" falsities. Apocalypse Explained 406.

As to the meaning of "peoples" and "nations", see Chapter 9:2, 3; 25:3, 7, 8, the Exposition.

16. And Lebanon is not sufficient to burn; nor the beasts thereof sufficient for a burnt-offering.

17. All the nations are as nothing before Him; they are accounted by Him as less than nothing, and emptiness.

Verse 16. [That is, the forests of Lebanon are not sufficient to supply fuel for burnt-offerings, adequate to the worship and praise of Jehovah. As to the meaning of "sacrifices" and of "burnt-offerings in worship, see Chapter 1:11, the Exposition.]

18. To whom therefore will you liken God ? or what likeness will you compare unto Him?

19. The workman casts a graven image; and the smith overlays it with gold, and casts chains of silver.

Verses 18-20. By these words is described how doctrine is forged and compacted by falsities, thus by such things as are from self-derived intelligence, for all these are falsities.

By the "workman" and "smith", likewise by the "Wise [or skilful] workman" whom he seeks to himself, is understood one that feigns and forms such a doctrine.

That it may appear as good in the external form is signified by "overlaying it with gold"; that falsities may cohere and appear as truths, is signified by "casting chains of silver"; that so it may be acknowledged, and that the false may not be seen, is signified by "Choosing wood that will not rot", and by "preparing a graven image that will not be moved. Apocalypse Explained 587. See also Arcana Coelestia 8869, 10406.

As to "graven and molten images", see above, Chapter 2:7, 8, 20, the Exposition.

20. He that cannot afford an oblation chooses wood that will not rot; he seeks for himself a wise workman to prepare a graven image, which shall not be moved.

Verse 20. By "wood" here signified evil which is adored as good, for the "graven image" denotes the evil of worship; "wood that will not rot signifies some good from the Word which is adulterated, and thence becomes evil. This is said to "choose", because that which is derived from the Word persuades, and thereby does not perish in the mind; for thus it is with every evil and false confirmed from the Word. His "seeking a wise [or skilful] workman", signifies to seek one who, from self-deemed intelligence, has the gift of confirming and falsifying. Apocalypse Explained 1145.

21. Have you not known? have you not heard? has it not been declared unto you from the beginning? have you not understood from the foundations of the earth?

Verse 21. He who does not know what is signified by a "foundation", and what by the "earth", conceives no otherwise than that the bottoms of the earth are here meant "the foundations of the earth", although he may perceive, if he attends, that something else is meant; for what would it be "to know to hear, and to understand the foundations of the earth"? Hence it may be evident that by the "foundations of the earth" are signified such things as are of the church.

That "earth", in the Word, denotes the church, is very manifest from the passages in the Word where "earth" is named; see those which are cited, Arcana Coelestia 9325; and that its "foundations" are the truths of faith, for these truths of the church are foundations, as may also be still further manifest from the following passages:

They do not acknowledge, neither do they understand; they walk in darkness: all the foundations of the earth totter." (Psalm 82:5)

That the "foundations of the earth" do not totter, but the truths of the church, to those who do not acknowledge and do not understand them, and who walk in darkness, is evident. Arcana Coelestia 10043.

That the "earth" signifies the church, see Chapter 14, the Exposition.

Verses 21-23. Have you not understood from the foundations of the earth. It is He that sits upon the circle of the earth, that reduces princes to nothing; that makes the judges of the earth as emptiness.

By the "princes" who shall be reduced to nothing, and by the "judges of the earth" whom He makes as emptiness, are signified those things which are from self-derived intelligence, and from self-derived judgment. Apocalypse Explained 304.

22. It is He that sits upon the circle of the earth, and the inhabitants thereof are as locusts; that extends the heavens as a curtain, and spreads them out as a tent to dwell in:

Verse 22. To "sit upon the circle of the earth", means upon the heavens, for the heavens encompass the earth as a circle a centre; whence the Lord is called the "Most High", and "He that dwells in the highest.

"The inhabitants of the earth are as locusts", signifies men in extremes or outermost principles for the "locust" signifies what is alive in ultimates, specifically truth in ultimates, and, in the opposite sense, the false.

"Who extends the heavens as somewhat thin [or a curtain]", signifies Omnipotence to amplify the heavens at will; and " spreads them out as a tent to dwell in", signifies nearly the same, but the latter expression denotes the amplification of the heavens as to Goods, and the former as to Truths. Apocalypse Explained 799

Concerning "locusts", see above, Chapter 33:4, the Exposition.

23. That reduces princes to nothing; that makes the judges of the earth as emptiness.

Verse 23. "Princes", in a good sense, are primary truths; but in a bad sense, as in this verse they are primary falsities; and "judges" are the evils in connection with those falsities. See Chapter 1:23; 3:6, 7, the Exposition,

24. Yea, they shall not be planted; yea, they shall not be sown: yea, their trunk shall not strike its root in the earth: and He shall also blow upon them, and they shall wither; and the whirlwind shall bear them away like the stubble.

25. To whom then will you liken Me, that I should be equal? says the Holy One.

Verse 24. He shall also blow upon them, and they shall wither; and the whirlwind shall bear them away, etc. - As to "winds" and "tempests" at the period of Judgment, see Chapter 17:13, the Exposition.

26. Lift up your eyes on high, and behold who has created these. He leads forth their army by number; He calls them all by name: through the greatness of His strength, and the mightiness of His power, not a man fails.

27. Wherefore say you then, O Jacob, and why speak you thus, O Israel: My way is bidden from Jehovah, and my judgment has passed away from my God?

28. Hast you not known, bast you not heard, that the everlasting God is Jehovah, the Creator of the ends of the earth? He faints not, neither is He weary; His understanding is unsearchable.

Verse 26. By "calling them all by name" is denoted that He knows the qualities of all, and gives to them according to their state of love and faith. Apocalypse Explained 148.

He leads forth their army by number; He calls them all by name, etc.

- By "the host [or army] of the heavens", in the literal sense, are understood the sun, the moon, and the stars, for these, in the Word, are called "the host of Jehovah"; but, in the spiritual sense, by the "host" are signified all the Goods and Truths of heaven and the church in the complex: for by the "sun" is signified the Good of Love, by the "moon" the Good of Faith, and by the "stars" the knowledges of Good and Truth. Hence it is evident what is signified by "Lift up your eyes on high, and behold who has created these."

By "creating", when predicated of Goods and Truths, is signified to form them in man, and so to regenerate him; by "leading forth their armies by number", is signified to arrange Goods and Truths, according to their quality, in those with whom they are; to "call them all by name", signifies to know the quality of all, and to dispose accordingly; for by "name", in the Word, is signified the quality of a thing or state, as in John :

"His sheep hear His voice; and He calls His own sheep by name, and leads them out." (John 10:3)

Where also it is said to "lead out" and to "call by name", as above in Isaiah, and by these expressions the same things are signified as above. Apocalypse Explained 453. See also Arcana Coelestia 10217.

Verses 26, 28. Lift up your eyes on high, and behold who has created these; - Jehovah, the Creator of the ends of the earth, etc.

- These words treat of the reformation of man, which is signified by "to create"; by "the army which He leads forth "are understood all Goods and Truths; and "calling them by name" signifies reception according to the quality of each. By "creating the ends of the earth", is signified the restoration [or establishment] of the church, thus the reformation of those who are there. Apocalypse Explained 294.

What is further signified by a " name", and by being "called by a name", see above, Chapter 4:1; 26:8, the Exposition.

29. He giveth power to the faint; and to him that has no might He increases strength.

Verse 29. "Power" is predicated of Good, and "strength" of Truth. All power in the spiritual world is from Good by Truth, for without Good, Truth bas no power whatever. Truth is as a body, and Good is as the soul of that body; that the soul may do anything, it must be by its body. Hence it is evident that Truth without Good bas no power whatever, just as the body has no power without the soul, for the body is then a carcase; so also is Truth without Good. Arcana Coelestia 6344.

30. The youths shall faint and be weary, and the young men shall utterly fall:

Verse 30. For the meaning of "young men", both in a good and in a bad sense, see Chapter 13:17, 18; 23:4; 31:8, the Exposition.

31. But they that wait upon Jehovah shall renew their strength; they shall mount up with wings like eagles: they shall run, and not be weary; they shall walk, and not faint.

Verse 31. To "renew strength" is to increase as to the willing of Good; to "mount up with wings like eagles" is to increase as to the understanding of Truth, thus as to the rational. The subject here is explained, as elsewhere, by, two expressions, of which the one involves the Good which is of the will, and the other the Truth which is of the understanding: in like manner "to run and not be weary", and "to walk and not faint." Arcana Coelestia 3001.

To "mount up with wings like eagles" is to be elevated to the knowledges of what is True and Good, and hence into intelligence; thus into the light of heaven, which is the Divine Truth, or the Divine-Spiritual principle, from which is all intelligence. Apocalypse Revealed 244; Apocalypse Explained 281, 283.

"Eagles", when mentioned in the Word, signify man's rational principles, which, when predicated of the good, are true rational principles, but when predicated of the wicked, are false rational principles, or principles of mere ratiocination.

"Birds", in general, signify man's knowledges, even in both a good and a bad sense, see n. 40, 745, 776; and each species corresponds to some particular species of knowledge.

"Eagles", as flying aloft and being sharp-sighted, signify rational principles. That this is the case, may appear from several passages in the Word, of which we shall adduce the following by way of confirmation; first, where "eagles" signify true rational principles, as in Moses:

"He found him in a desert land, and, in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them, bears them on her wings: so Jehovah alone did lead him." (Deuteronomy 32:10-12)

Instruction in the Truths and Goods of faith is what is here described and compared to an "eagle." In the description and comparison is contained the whole process of instruction until man is made rational and spiritual; all comparisons in the Word are made by significatives, and hence in the present case by an "eagle" denoting the rational principle.

So Again,

"And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt you say to the house of Jacob, and tell the children of Israel: You have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself"; (Exodus 19:3, 4) where the signification is the same.

That "eagles", in an opposite sense, signify rational principles not true, consequently false, is evident from the following passages:

" Jehovah shall bring a nation against you from afar, from the end of the earth, as swift as the eagle flies; a nation whose tongue you shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young." (Deuteronomy 28:49, 50)

"They who pursued us were swifter than eagles; they pursued us on the mountains, they have laid snares for us in the wilderness". (Lamentations 4:19)

And in Micah:

"Make you bald, and shave yourself upon the sons of your delights; dilate your baldness as an eagle, because they have removed from you." (Micah 1:16)

And in Obadiah:

"If you exalt yourself as an eagle, and if you set your nest amongst the stars, I will pull you down from there." (Obadiah 1:4)

In these passages by "eagle" is signified the false principle induced by reasonings grounded in the fallacies of the senses and in external appearances. Arcana Coelestia 3901.

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Isaiah Chapter 40

Prophecies of Comfort

1. COMFORT you, comfort you, My people, says your God.

2. Speak you to the heart of Jerusalem, and proclaim unto her, that her warfare is fulfilled; that her iniquity is pardoned; that she has received from the hand of Jehovah double for all her sins.

3. A voice of one proclaiming in the wilderness, Prepare you the way of Jehovah! make straight in the desert a highway for our God!

4. Every valley shall be exalted, and every mountain and hill be made low; and the crooked shall become straight, and the rough places a plain:

5. And the glory of Jehovah shall be revealed, and all flesh shall see it together: for the mouth of Jehovah has spoken it.

6. A voice says, Proclaim! And I said, What shall I proclaim? All flesh is grass, and all the glory thereof is as the flower of the field:

7. The grass withers, the flower fades, because the spirit of Jehovah blows upon it: verily the people is grass.

8. The grass withers, the flower fades; but the Word of our God shall stand for ever.

9. O [daughter of] Zion, that brings good tidings, get you up into the high mountain: O [daughter of] Jerusalem, that brings good tidings, lift up your voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God!

10. Behold, the Lord Jehovih shall come with power, and His arm shall rule for Him: behold, His reward is with Him, and the recompense of His work before Him.

11. Like a shepherd shall He feed His flock; in His arms shall He gather up the lambs, and shall carry them in His bosom; and He shall gently lead them that give suck.

12. Who has measured the waters in the hollow of His hand; and has meted out the Heavens by His span; and has comprehended the dust of the earth in a measure; and has weighed the mountains in scales, and the hills in a balance?

13. Who has directed the Spirit of Jehovah, and as a man of His counsel has informed Him?

14. With whom has He consulted, that he should instruct Him, and teach Him the path of judgment; that he should teach Him knowledge, and show Him the way of understanding?

15. Behold, the nations are as a drop from the bucket, and are accounted as the small dust of the balance: behold, the islands He takes up as an atom;

16. And Lebanon is not sufficient to burn; nor the beasts thereof sufficient for a burnt-offering.

17. All the nations are as nothing before Him; they are accounted by Him as less than nothing, and emptiness.

18. To whom therefore will you liken God ? or what likeness will you compare unto Him?

19. The workman casts a graven image; and the smith overlays it with gold, and casts chains of silver.

20. He that cannot afford an oblation chooses wood that will not rot; he seeks for himself a wise workman to prepare a graven image, which shall not be moved.

21. Have you not known? have you not heard? has it not been declared unto you from the beginning? have you not understood from the foundations of the earth?

22. It is He that sits upon the circle of the earth, and the inhabitants thereof are as locusts; that extends the heavens as a curtain, and spreads them out as a tent to dwell in:

23. That reduces princes to nothing; that makes the judges of the earth as emptiness.

24. Yea, they shall not be planted; yea, they shall not be sown: yea, their trunk shall not strike its root in the earth: and He shall also blow upon them, and they shall wither; and the whirlwind shall bear them away like the stubble.

25. To whom then will you liken Me, that I should be equal? says the Holy One.

26. Lift up your eyes on high, and behold who has created these. He leads forth their army by number; He calls them all by name: through the greatness of His strength, and the mightiness of His power, not a man fails.

27. Wherefore sayest you then, O Jacob, and why speakest you thus, O Israel: My way is bidden from Jehovah, and my judgment has passed away from my God?

28. Hast you not known, bast you not heard, that the everlasting God is Jehovah, the Creator of the ends of the earth? He faints not, neither is He weary; His understanding is unsearchable.

29. He giveth power to the faint; and to him that has no might He increases strength.

30. The youths shall faint and be weary, and the young men shall utterly fall:

31. But they that wait upon Jehovah shall renew their strength; they shall mount up with wings like eagles: they shall run, and not be weary; they shall walk, and not faint.

10042. 'And you shall take one ram' means the good of innocence in the internal man. This is clear from the meaning of 'a ram' as the good of innocence and charity in the internal man, dealt with below. Since sacrifices and burnt offerings of rams and lambs are referred to in this chapter, the general meaning of the living creatures offered in sacrifices and burnt offerings must be stated. Those creatures were oxen, young bulls, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Anyone who does not know what these creatures serve to mean cannot possibly know what is meant by a sacrifice or burnt offering of any of them in particular. It should be recognized that all living creatures on earth serve to mean things such as reside in the human being, which in general consist in affections present in his will and in thoughts present in his understanding, and so consist in forms of good and in truths; for forms of good belong to the will and truths to the understanding. And since those things consist in forms of good and in truths they also consist in love and faith; for all aspects of love are called forms of good, and all matters of faith are called truths.

[2] The reason why these different kinds of living creatures serve to mean such things lies in representatives in the next life, where creatures belonging to many genera and countless species appear. Such creatures there are wholly lifelike appearances corresponding to spirits' and angels' affections and thoughts. The truth of this is evident also from the visions of the prophets spoken of in places throughout the Word; for all the things that were seen by the prophets are such as appear in heaven before angels' eyes. This explains why mention in the Word is so often made of beasts or animals, each of which serves to mean something belonging to one of the categories of things residing in the human being. As to his outward self the human being is no more than an animal; but his inward self makes him different. By means of his inward self both this inward self and his outward self can be raised towards heaven and up to God, and can as a consequence receive faith and love. This is why animals were used in sacrifices and burnt offerings. The person who knows nothing of all this cannot possibly know the reason why it was commanded to offer young bulls, rams, or he-lambs on one occasion, oxen, she-goats, and she-lambs on another, and he-goats, he-kids, and she-kids of she-goats on yet another. What other reason could there be for these differences? For the meaning of animals or beasts in the Word as forms of good or evils present with a person, and also truths or falsities, see 142, 143, 246, 714, 715, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198, 7523, 7872, 9090; and for their use in sacrifices on account of that meaning, 1823, 2180, 2805, 2807, 2830.

[3] So far however as sacrifices and burnt offerings of those creatures are concerned it should be recognized that,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings.

2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith and forms of the good of love received from the Lord, and in the highest sense the glorification of the Lord's Human.

3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used.

[4] But to deal with these considerations in detail,

1. Representative worship among the Jewish and Israelite nation consisted first and foremost in sacrifices and burnt offerings

This is clear from the fact that they were used for every sin and all guilt, and also for every consecration and admission to office, besides being used daily, on every sabbath, at each new moon, and at every feast; and for this reason the altar was the holiest object of all. Every other act of worship among that nation grew out of an occasion for sacrifice, which explains why it says in Daniel, when the abolition of representative worship is the subject, that the sacrifice and the offering will cease, Daniel 9:27, and the continual [sacrifice] will be removed, Daniel 8:10-13; 11:31; 12:11. In particular 'the continual' means the sacrifice that was offered daily, and in general all worship. But see what has been shown already on these matters,

Sacrifices in general mean all representative worship, 923, 2165, 6905, 8680, 8936.

The altar was the chief representative of the Lord and consequently of worship, 2777, 2811, 8935, 8940, 9388, 9389, 9714, 9964.

The ancients before Eber knew nothing about sacrifices, 2180.

Sacrifices were established in Eber's time, existing from then on among the Hebrew nation, and consequently among the descendants of Jacob, and why they did so, 1128, 1343, 2180, 2818.

Sacrifices were not commanded, only permitted, 2180.

[5] 2. Sacrifices and burnt offerings in general served to mean the regeneration of a person by means of the truths of faith in the Lord and forms of the good of love to Him, both received from the Lord

This is clear from the fact that all aspects of worship have regard to purification from evils and falsities, the implantation of truth and good, and the joining together of these, thus to regeneration since by means of those three a person is regenerated. This explains why sacrifices and burnt offerings were offered for every sin and all guilt; and it says, when they were offered, that it was expiated and would be pardoned, Leviticus 4:20, 26, 31, 35; 5:6, 10, 13, 18; 6:7; 7:7; 10:17; 14:18-19; 15:30-31; 16:6, 24; 17:11. The pardoning of sins, expiation, propitiation, and redemption are nothing other than purification from evils and falsities, the implantation of goodness and truth, and the joining together of these, which is regeneration, 9076, 9452-9454, 9937, 9938. The whole process of regeneration is also described by the specific observances belonging to each sacrifice and burnt offering, and a clear view of that process emerges when the internal sense is used to unfold the representative elements of it, 10022.

[6] In the highest sense sacrifices and burnt offerings serve to mean the glorification of the Lord's Human

This is so because all the ritual observances belonging to worship that were established among the Israelite and Jewish nation had regard solely to the Lord; thus more than all else the sacrifices and burnt offerings - by which in general everything belonging to worship was represented, as shown above - had regard to Him. Furthermore the only source of human regeneration is the Lord, 9486, 9487, 9506, 9715, 9809, 10019. When therefore the Word deals with human regeneration the subject in the highest sense is the glorification of the Lord's Human; for the regeneration of a person is an image of the glorification of the Lord, 3138, 3212, 3296, 3490, 4402, 5688. Glorifying His Human implies making it Divine, whereas regenerating a person implies making him heavenly, in order that what is Divine and the Lord's may dwell in him.

[7] 3. Everything belonging to worship - all the different things constituting it, thus worship in all its variety - was represented by the sacrifices and burnt offerings; and this is why it was decreed that different kinds of living creatures should be used

This is clear from all the different situations for which sacrifices and burnt offerings were prescribed - for sins committed through error, and for sins not committed through error; for every trespass and uncleanness, whether on the part of a priest, the whole congregation, a leader, or any ordinary person ¹ ; for cleansing from leprosy; for purification after childbirth; for consecration of the altar, the tent of meeting, and everything in it; for the cleansing of these when Aaron went once a year into the holy of holies; for the admission of Aaron and his sons to the priestly office; for the consecration of Nazirites; and in general at the three feasts, at each new moon, on the sabbaths, and morning and evening ² every day; and in addition votive offerings and free-will offerings.

[8] Since sacrifices and burnt offerings were prescribed for so many different situations and they represented all the different things constituting worship, it was also decreed that different kinds of creatures should be used - young bulls, oxen, and he-goats; rams, she-goats, and he-kids; and he-lambs, she-lambs, and she-kids of she-goats. Sacrifices and burnt offerings of young bull, ox, and he-goat represented the purification and regeneration of the external or natural man; those of ram, she-goat, and he-kid represented the purification and regeneration of the internal or spiritual man; and those of he-lamb, she-lamb, and she-kid of the she-goats represented the purification and regeneration of the inmost or celestial man. For there are three degrees that follow in order in a person, namely celestial, spiritual, and natural, see 9992, 10005, 10017; and if a person is to be regenerated the things that are internal and those that are external must be regenerated, see the places referred to in 9325(end).

[9] But what is meant specifically by the sacrifice and burnt offering of a ram that are referred to in the present chapter is clear from places in the Word where sacrifices and burnt offerings of rams are described or where a ram is mentioned. From those places it is evident that 'a ram' means the good of innocence and charity in the internal man, and that a sacrifice and burnt offering of it mean purification and regeneration of the internal man, and so the implantation of the good of innocence and charity there. This meaning of 'a ram' is clear from the following places: In Isaiah,

All the flocks of Arabia will be gathered to you, the rams of Nebaioth will minister to you; they will come up with acceptance on My altar. Isaiah 60:7.

This refers to the Lord, and to heaven and His Church. 'The flocks of Arabia' are all the forms of good belonging to the internal man, 'the rams of Nebaioth' are the forms of the good of innocence and charity there, 'flocks' being forms of good that belong to the internal man, see 8937, 9135, 'Arabia' a place where good exists, 3268, and 'Nebaioth' those there who are governed by that good, 3268, 3686, 3688.

[10] In Ezekiel,

Arabia and all the princes of Kedar, [these were] the merchants of your hand through [the trading of] small cattle, and rams, and he-goats. Ezekiel 27:21.

This refers to Tyre, by which is meant the Church where cognitions or knowledge of good and truth exist, 1201. 'The merchants' are those who possess them and pass them on, 2967, 4453; 'cattle' are forms of the good of love, 'rams' forms of the good of charity, and 'he-goats' forms of the good of faith. In the Word reference is made to 'flocks', 'small cattle' ³ , and 'members of the flock', for which the original language has distinct and separate terms. By 'flocks' internal things in general are meant, by 'members of the flock' the same things in particular, and by 'small cattle' inmost things in particular. But by 'herds' external things are meant. In Jeremiah,

I will cause them to come down like small cattle to the slaughter, like rams with he-goats. Jeremiah 51:40.

'Small cattle', 'rams', and 'he-goats' here have much the same meaning.

[11] In Ezekiel,

Thus said the Lord Jehovih, Behold, I am judging between members of the flock and members of the flock ⁴ , between rams, and between he-goats. Ezekiel 34:17.

'Between members of the flock and members of the flock' stands for between those with whom interior things of good and of evil are present. 'Between rams and between he-goats' stands for between those with whom charity and consequently faith are present and those with whom truths of faith without charity are present. 'Rams' here have the same meaning as 'sheep', rams being male sheep. For the meaning of 'sheep' as those with whom charity and consequently faith are present, see 4169, 4809; and for that of 'he-goats' as those with whom truths that are called the truths of faith are present but without charity, 4169(end), 4769. The ram and the he-goat in Daniel 8:1-end have the same meaning, as do the sheep and the goats in Matthew 25:32-end.

[12] In Moses,

If a soul has sinned through error he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock. Leviticus 5:15, 18; 6:6.

By sacrifices of rams is meant purification of the internal man and the implantation of the good of innocence there; for sin committed through error is sin owing to ignorance that has innocence within it, and the innocence of ignorance belongs to the internal man.

[13] In the same author,

At new moons they were to offer two young bulls, one ram, and seven lambs, and afterwards a he-goat of the she-goats. The same thing was to be done every day during Passover, and also on the day of the firstfruits. Numbers 28:11, 15, 19, 22, 27, [Numbers 28:30.]

All this was done in order that the purification of the whole person - the external, the internal, and the inmost - might be represented. The purification of the external man was represented by the sacrifice and burnt offering of the young bulls, of the internal by those of the ram, and of the inmost by those of the lambs. And since purification was represented, so too was the implantation of the good of innocence; for a young bull is the good of innocence in the external man, a ram that good in the internal man, and a lamb that good in the inmost man, as has been stated above. The reason why the last of the creatures was a he-goat was that 'a he-goat' means the truth of faith in the external man, and the truth of faith there is last and lowest, 9959. Since the forms of good and the truths present with a person follow one another in this order, therefore also the gifts of the princes of Israel when the altar and the tent of meeting were anointed were a young bull, a ram, and a lamb for burnt offerings, and a he-goat of the she-goats for a sacrifice, Numbers 7:15-17, 21-23, 27-29, 33ff.

From all this it may now be recognized that 'a ram' means the good of innocence and charity in the internal man.

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