1 WOE unto them that decree decrees of iniquity; unto the scribes that prescribe oppression:
VERSE 1. That “woe” signifies lamentation over aversion from Goodness and Truth, and consequent damnation, see above, Chap. i. 4, Exposition.
Decrees of iniquity, &c.-Crimes by injustice are here exposed, for they placed justice in the external observance of the works of the law, omitting at the same time altogether interior justice. But these things are also to be taken in a spiritual or internal sense, which is the genuine sense of the Prophets. These words are against those who in the spiritual sense are iniquitous, and whose laws are called “decrees or statutes of iniquity, which they cherish, and according to which they perpetrate their crimes, (Swedenborg’s Notes on Isaiah, p. 22.)
2 To turn aside the poor from judgment: to rob of their right the miserable of My people: that widows may become their prey, and that they may plunder the orphans!
Verse 2. By “the poor, the miserable, the widows, and the orphans,” none are signified but they who are spiritually such. For in the Jewish church, as in the ancient, all things were representative, so also was the doing of good to widows, to orphans, to the poor and needy, to sojourners, or strangers, to the lame, blind, sick, &c., for on such occasions was represented in heaven charity towards those who in a spiritual sense were such. That such are meant in a spiritual sense, is evident from the Lord’s words “Blessed are the poor in spirit,” &c. (Matt. v. 3.) Again-“I was hungered, and ye gave Me to eat; sick, and ye visited Me, &c. (Matt. xxv. 35, 36.) There is frequent mention made of “widows” and of “orphans” in the Word, and he who is not acquainted with the internal sense, cannot believe otherwise than that by a ” widow” is signified a widow; but by a “widow,” in the internal sense, is signified the truth of the church without good, that is, they who are in truth without good, and yet desire to be in good, consequently who love to be led by good. “Husband” is the good which should lead; such in the ancient church were understood in the good sense by “widows,” whether they were women or men [viri]. For the ancient church distinguished the neighbour, towards whom they were to exercise charity, into several classes; some they called poor, some miserable and afflicted, some bound and in prison, some blind and lame, some sojoumers, orphans, and widows, and according to their qualities they dispensed works of charity; their doctrinals instructed them in this respect, being the only doctrinals with which that church was acquainted. Wherefore they who lived at that time, both taught and wrote according to their doctrinals, consequently when they spake of “widows,” they meant no other than such as were in truth without good, and still desired to be led by good. Hence also it is evident that the doctrinals of the ancient church taught those things which related to charity and the neighbour, and their knowledges and scientifics were for the purpose of knowing what external things signified, for the church was representative of things spiritual and celestial; therefore the spiritual and celestial things which were represented and signified, were what they learnt by doctrinals and sciences. But these doctrinals and these scientifics at this day are altogether obliterated, and indeed to such a degree that it is not known that they ever existed; for in the place thereof succeeded the doctrinals of faith, which, if they be widowed and separated from the doctrinals of charity, teach almost nothing, for the doctrinals of charity teach what Good is, and the doctrinals of faith what Truth is, and to teach Truth without Good is to walk as one who is blind, for Good is what teaches and leads, and Truth is what is taught and led; between those two doctrinals the difference is as great as between light and darkness; unless the darkness be illustrated by light, that is, unless Truth be illustrated by Good, or Faith by Charity, there is nothing else but darkness. Hence it is, that no one knows from intuition, consequently neither from perception, whether Truth be Truth, but only from doctrine imbibed in childhood and confirmed in adult age; hence also it is that churches so much disagree, and one calls that true which another calls false, and they in no wise accord with each other. That by “widows,” in a good sense, are signified those who are in Truth without Good, but who are still desirous to be led by Good, may appear from the passages in the Word where “widows” are mentioned, as in David-“Jehovah who doeth judgment to the oppressed, who giveth bread to the hungry; Jehovah who looseth the bound; Jehovah who openeth the blind; Jehovah who raiseth up the bowed down; Jehovah who loveth the just; Jehovah who guardeth the sojourners, supporteth the orphan and the widow.” (Psalm cxlvi. 7-9.) The subject here treated of, in the internal sense, is concerning those who are instructed by the Lord in truths and are led to the bowed down; Jehovah who loveth the just; Jehovah who guardeth the sojourners, supporteth the orphan and the widow.” (Psalm cxlvi. 7-9.) The subject here treated of, in the internal sense, is concerning those who are instructed by the Lord in truths and are led to good; but some of these are called “oppressed,” some ” hungry,” some “bound,” “blind,” “bowed down,” “sojourners,” “orphans,” “widows,” and this according to their quality; but their quality no one can know but from the internal sense; the doctrines of the ancient church taught that quality. In this, as in several other passages, “the sojourner, the orphan, and the widow” are named jointly, because by the “sojourner” are signified they who are willing to be instructed in the Truths of faith, n. 1463, 4444; by the “fatherless or orphan,” they who are in Good without Truth, and are desirous by Truth to be led to Good; and by the “widow,” they who are in Truth without Good, and are desirous by Good to be led to Truth. Those three are named jointly in this and other passages in the Word, because in the internal sense they constitute one class, for by them together are signified they who are willing to be instructed and to be led to Good and Truth. Again-” The Father of the fatherless, and Judge of the widows, God in the habitation of His holiness;” (Psalm lxviii. 5.) where the “fatherless” denote those who as infants are in the good of innocence, but not as yet in truth, whose Father is said to be the Lord, because as a Father He leads them, and this by truth into goods, viz., into the good of life or wisdom : “widows” denote those who as adults are in truth but not yet in good, whose Judge is said to be the Lord, because He leads them, and this by good into truth, viz., into the truth of intelligence; for by a “judge” is here signified a leader. Good without truth, which is the “fatherless,” becomes the good of wisdom by the doctrine of Truth; and truth without good, which is the “widow,” becomes the truth of intelligence by the life of Good. So in Isaiah-“Woe unto them who decree decrees of iniquity, to turn away the poor from judgment,” &c. (x, 1, 2.) So in Jeremiah–” Do judgment and justice, and snatch what is spoiled out of the hand of the oppressor; and defraud not the sojourner, the Fatherless, and widow, neither do violence, neither shed ye innocent blood;” (xxii. 3.) where also by “the sojourner, the fatherless, and the widow,” are signified they who are spiritually such; for in the spiritual world or heaven it is not known who is a sojourner, who fatherless, and who a widow, for they are not such in that world as had been such in the natural world, therefore when these words are read by man, they are perceived by the angels according to their spiritual or internal sense. In like manner in Moses-“Thou shalt not distress the sojourner, nor oppress him: thou shalt not affiict any widow, or orphan. If in afflicting thou affiictest him, and if in crying he crieth to Me, hearing I will hear his cry; and My anger shall be hot, and I will slay you with the sword, that your wives may become widows, and your sons orphans.” (Exod. xxii. 21-24.) This, like all the rest of the precepts, judgments, and statutes in the Jewish church, was representative, and also in that church they were held in externals so to do, and by such things to represent the internal things of charity, although they had nothing of charity, or did them not from internal affection; the internal thing was, from affection to instruct in truths, and lead by truths to good, those who were in ignorance, and by good to truths, those who were in science, whereby they would have done good in the spiritual sense to “the sojourner, the fatherless, and the widow.” Thus still the external might remain for the sake of representation, it was amongst the curses pronounced on Mount Ebal, to “turn aside the judgment of the sojourner, the orphan, and the widow;” (Deut. xxvii. 19.) to “turn aside their judgment” denotes to do the contrary, that is, by instruction and life to lead to what is false and evil. Whereas also to deprive others of goods and truths, and to appropriate those things to self for the sake of self-honour and gain, was amongst the curses; therefore the Lord said-” Woe unto you, Scribes and Pharisees, because ye devour widows’ houses, and this under the pretext of making long prayers: therefore ye shall receive greater condemnation;” (Matt. xxiii. 14; Luke xx. 47.) to “devour widows’ houses ” denotes to deprive those of truths who desire truths, and to teach falses. A. C. 4844.
3 And what will ye do in the day of visitation, and in the devastation which shall come from afar? to whom will ye flee for help? and where will ye leave your glory?
Verse 3. The last time of the church, prior to its judgment, is called in the Word the “day of visitation.” This “visitation” is predicated both of the church in general, when it comes to its end, and of those who are within the church in particular, and of the New Church which is then to arise, and also of the Old Church which then expires; in particular, concerning the man of the church who is saved, and of the man who is condemned, That these things are understood in the Word by “visitation,” and by the “day of visitation,” is evident from many passages, as in Luke-” Blessed be the Lord God of Israel, for He hath visited and redeemed His people;– through the tender mercy of our God, whereby the Day-spring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death.'” (i. 68, 78, 79.) This prophecy of Zechariah is concerning the Lord, who was then born. To “visit.” here, means to raise up a New Church, and to enlighten those who were in the ignorance of Truth, and of the Good of Truth, and to deliver them from their enemies, or from everything evil and false. A. C. 6588.
Natural men explain the “day of visitation” by the “day of captivity and of the desolation of Jerusalem,” but that it means the day of the Last Judgment, is not only evident from these words but from many other passages. (Swedenborg’s Notes on Isaiah, p. 23)
The last time of the church in general, and of each individual in particular, is in the Word called “visitation,” and precedes judgment, and thus visitation is nothing else than an examination as to nature and quality, viz., the nature and quality of the church in general, or of man in particular, which examination is expressed in the sense of the letter by Jehovah “going down and seeing;” (Gen. xviii. 21.) hence it may appear what is the nature of tile sense of the letter, for Jehovah does not go down, inasmuch as “going down” cannot be predicated of the Lord, who is always in the supreme [or highest principles of things]; nor does Jehovah see whether a thing be so or not, for neither can such “seeing” be predicated of the Lord, inasmuch as He knows all and every thing from eternity; but still it is so expressed in the Word, because with man it appears as if it was so. For man is in inferior [or lower principles], and when anything there exists, he does not consider, nor even know, how the case is with superior [or higher principles], consequently how they flow into the inferior, for his thought reaches no further than to those things which are nearest to him, and hence he cannot perceive otherwise than that “going down and seeing,” when applied to the Lord, signify somewhat similar to what is implied in the expressions; and he is the more confirmed in this ‘way of thinking, when he imagines that no one is acquainted with what he thinks; besides, that he has no other idea of heaven than of a place on high, and of God, than as dwelling in the highest, when yet He is not in the highest, but the inmost, Hence it may appear what is the nature of the letter of the Word, viz., that it is written according to appearances, and that if it was not so written, no one, would understand and acknowledge it, consequently no one would receive it; but the angels are not thus in appearances as man is, wherefore the Word, whilst as to the letter it is for man, as to the internal sense is for the angels, and also for those men to whom, by the Divine Mercy of the Lord, it is given to be as angels during their life in the world. “Visitation” is spoken of in the Word throughout, and thereby is signified either devastation in reference to the church and to individuals, or deliverance, consequently examination as to nature and quality; it denotes devastation in the following passages:-“What will ye do in the day of visitation?”,&c. (Isaiah x. 3; xiii. 10, 11.) A. C. 2242.
Verses 3, 22, 23. In the devastation, the consummation. and decision.- The “devastation and consummation ” of the Israelitish church is described both in the historical and in the prophetical parts of the Word, The passages in which this “devastation” of the church is described are too numerous to be quoted here. In Isa. x. 3, 22, 23, and in very many other passages throughout the Prophets, we read of these “devastations.” But we will here describe the difference between devastation and consummation. Devastation and consummation differ from each other Just as the shade of evening differs from the thick darkness of night, for devastation is a recession from the church, as consummation is full separation therefrom. Devastation, therefore, is like the case of a person descending from heaven, but not yet arrived at hell, and who tarries in the mid-way, standing sideways between both; but consummation. is like the case of the same person, who, after so standing, turns his face and breast to hell, and, his back and hinder part of his head to heaven, in like manner as the dragon and his angels did when they were cast out of heaven; on which subject see Apoc, xii. While they were fighting with Michael, they were in the mid-way; but when they were overcome, they were in hell. Devastation takes place while man views the holy things of the church from falses and falsified truths; but consummation takes place when he lives in evils or in adulterated goods. But that the difference and distinction between a state of devastation and a state of consummation may be still more clearly comprehended, it shall be illustrated by comparisons. A state of devastation. may be compared with a garden or grove surrounding a temple, which garden, by reason of the divine worship performed in the temple, is considered as sanctified, and which contains places for drinking, feasting, dancing, and for the exhibition of plays and buffoonery, with spectators in the courts and windows of the temple; but a state of consummation. may be compared to the same garden or grove, in which are satyrs and priapuses, with harlots and witches, who altogether enter the temple dancing, and there celebrating their profane sports, as the Pythons did on the sabbaths. A state of devastation may also be compared with an hostile army, when it enters the suburbs of a besieged city, and rules therein; but a state of consummation may be compared with the same army, when it demolishes the wall, rushes into the city, and destroys the inhabitants, A state of devastation may further be cornpared with a ship upon quicksands, or a sandy bottom, when it is violently shaken, and alternately raised and depressed, so that the master, pilot, and sailors utter cries of lamentation on account of the danger they are in; but a state of consummation may be compared to the same ship, when its keel is fretted away by the gravel beneath, and when the planks, being broken and perforated, the ship sinks, and in consequence thereof the people on board, together with the cargo, are lost. A state of devastation may be compared with every disease which invades the members, viscera, and organs of the body, by which the patient, being apprehensive of death, consults a physician, takes medicines and all the while keeps his bed in hopes of recovery; but a state of consummation may be compared to the same disease, when it invades the breast, wherein the heart and lungs reside, as in their tabernacle, in which case the disease soon puts an end to the life of the body. Coronis, 57.
4 He who will not bow himself down, shall fall under the prisoners, and under the slain. For all this His anger is not turned back, but His hand is stretched, out still.
Verse 4:. To “fall under [or below] the prisoners, or the bound,” means to fall into hell, which is under the places of vastation [where the prisoners or the bound are]. The “slain” [occisi] are those who by false principles have extinguished in themselves the truths of faith, but in a less degree than those who are signified by the “stabbed, or thrust through,” [confossi] as described in n. 4503. A. C. 5037.
As to the meaning of “anger,-” when said of Jehovah, see above, Chap. ix. 12, 17, 21, Exposition.
His hand is stretched out still.-In this passage, and frequently above, we read of the Lord’s “hand being stretched out.” That to “stretch out the hand” signifies the dominion of power, is because the hand or the arm has power when it is stretched out. Wherefore, when it is said of Jehovah that “He stretches out His hand or His arm,” is signified His unlimited or infinite power in act. “Hence it was that Jehovah so often said to Moses, when miracles were to be performed, that “he should stretch out his hand or his staff.” A. C. 7673
5 Woe to the Assyrian, the rod of Mine anger·; he is the staff in whose hand is Mine indignation!
Verses 5, 24, 26. By “Ashur,” or the Assyrian, here are signified, as above, (Chap. viii. 7.) ratiocinations from self-derived intelligence, by which truths are perverted and falsified; the falses thence derived, and the perversion of truth, are signified by “the rod of Mine anger,” and by “the staff of Mine indignation which is in their hand.” That truths shall not be perverted with those of the church who are in celestial love, and in truths thence derived, is signified by “Fear not, O My people, that dwellest in Zion;” that the false urges and excites and attempts to pervert by such things as appertain to the rational man, is signified by “he shall smite thee with a rod, and lift up a staff upon thee in the way of Egypt;” the “way of Egypt” denoting the scientifics of the natural mall, from which come ratiocinations. A. E. 727.
6 Against a hypocritical nation will I send him; and against the people of My wrath will I give him a charge: to take the spoil, and to bear away the prey; and to trample them down like the mire of the streets.
Verse 6. To trample them down like the mire of the streets.-As to the spiritual meaning of “street,” and of “the mud, the mire, and the dung of the streets,” see above, Chap. v. 25, Exposition.
7 But he doth not think rightly, and his heart doth not meditate rightly; but to destroy is in his heart, and to cut off nations not a few.
8 For he saith, Are not my princes altogether kings?
9 Is not Calno as Carchemish? is not Hamath as Arphad? is not Samaria as Damascus?
Verses 7, 8: He [Ashur] doth not think rightly, &c.- “Ashur” stands for ratiocination concerning divine truths, whence falsities arise, thus he stands for a perverse reason; (see A. C. 1186.) the truths thence falsified, or false principles themselves, which by reasonings are made to appear as though they were the veriest truths, are signified by his saying-” Are not my princes kings?” , That “Ashur” is ratiocination,_and that “his princes who are kings” are the primary false principles which are believed to be the veriest truths, cannot be seen, and hence believed, so long as the mind is kept in the historical sense of the letter, and still less if it is in the negative, or denies that there is anything more holy or universal in the Divine Word than what appears in the letter. Whereas in the internal sense, by “Ashur,” nothing else is understood in the Word than reason and ratiocination, and by “kings” truths themselves, and by “princes” primary truths. It is not known in heaven what “Ashur” is, and also the angels reject from themselves the idea of a “king” and a “prince;” and when they perceive that idea with a man, they transfer it to the Lord, and perceive that which proceeds from the Lord, and which is of the Lord in heaven, namely, the Divine Truth from the Divine Good. A. C. 5044.
10 As my hand hath found the kingdoms of the idols, whose graven images were more than those of Samaria and Jerusalem;
11 As I have done unto Samaria and her idols, shall I not likewise do unto Jerusalem and her images?
12 But it shall be, when the Lord hath accomplished His whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the proud heart of the king of Assyria, and the glory of his lofty eyes.
Verses 10, 11. As my hand hath found the kingdoms of the idols, whose graven images, &c.-For the meaning of “idols” and ””images,” see Chap. ii. 20, Exposition.
13 For he saith, By the strength of my hand have I done it, and by my wisdom; for I am intelligent: I have removed the boundaries of the peoples; and I have plundered their treasures; and I have brought down, like a valiant man, the inhabitants:
14 And my hand hath found, as a nest, the riches of the peoples: and as one gathereth eggs deserted, so have I gathered all the earth; and there was no one that moved the wing, that opened the mouth, or that chirped.
Verses 13, 14. The Assyrian [or Ashur] hath said, By the strength of my hand have I done it ; I have removed the boundaries of the people, I have plundered their treasures, &c.-By “Ashur” is signified the rational mind ; in this instance denoting that it perverts the goods and truths of the church, which are “the treasures and riches of the people” he would take away. A. R. 200.
In respect to the true process of reasoning concerning spiritual and divine things, as signified by “Ashur” and “Assyria” in a good sense, see below, Chap. xix. 23-25, Exposition:
15 Shall the axe boast itself against him that heweth therewith? shall the saw magnify
itself against him that moveth it? as if the rod should shake him that lifteth it; as if the staff should raise him who is not wood.
16 Wherefore the Lord, the Lord of Hosts, shall send upon his fat ones leanness; and under his glory shall He kindle a burning, like the burning of a fire.
Verse 15. [These words are said respecting “Assyria” and the perverse use of the rational mind, of which it is here a type. Man has a spiritual-rational mind which is from heaven, or from the Lord, by regeneration; (A. C. 3030.) and he has also a natural-rational from the world. In the former he has “wisdom from above,” but in the latter, if he is not regenerated, he is wise only for the world. (See James .iii. 15-17.) The natural-rational is by creation intended to be tho instrument of the spiritual-rational, as “the axe or the saw in the hand of him that should use them;” but if a man does not by regeneration become spiritually rational, or, as the apostle says, “spiritually minded,” it is as though these implements “moved and magnified themselves against those who should rightly use them. The perverse and rebellious action of man when he does not become spiritually rational, is thus, we apprehend, depicted in the above words. It does not appear that Swedenborg has quoted this passage.] ..”
17 And the Light of Israel shall be for a fire, and His Holy One for a flame: and He shall burn, and consume his thorn and his brier in one day.,
18 And the glory of his forest, and of his Carmel, from the soul to the flesh, shall He consume; and it shall be as when a standard-bearer fainteth.
19 And the remnant of the trees of his forest, shall be few, so·that a boy may describe them.
Verses 17, 18. The Light of Israel, &c.-By “the LIght of Israel,” and by “His Holy One which shall be for a fire and a flame, is understood the Lord as to the Last Judgment; by the “fire and flame” is signified the destruction of those who are in falses of evil; by the “glory of the forest, and Carmel [or the fruitful field], which the fire and flarne shall devour and consume, is signified the truth and the good of truth appertaining to the church, which, being turned into falses and evils of the false, will be destroyed; “from the soul even to the flesh,” signifies even from the understanding thereof to the will thereof”; the “soul” denoting the understanding of truth, and “flesh” the will of good. A. E. 750.
And consume his thorn and his brier in one day.-For the signification of “thorns and briers,” see above, Chap. vii. 23-25; also v. 6, Exposition.
Verses 17, 18, 19, 34. The Light of Israel shall be for a fire, and He shall burn up the glory of his forest and of his Carmel, &c.The “forest” here stands for the church as to the knowledges of Truth, and “Carmel ” [or a fruitful field] for the church as to the knowledges of Good; in like manner “Lebanon and Hermon;” to be “a number that a boy can describe them, means a few; and the “thicket of the forest” signifies scientifics; see n. 2831. A. C. 9011.
20 And it shall come to pass in that day, that the remnant of Israel, and the escaped of the house of Jacob, shall no more lean upon him that smote them; but shall lean upon Jehovah, the Holy One of Israel, in truth.
21 A remnant shall return, a remnant of Jacob, unto the Mighty God.
Verses 20-22. The remnant of Israel, and the escaped of the house of Jacob, &c.-As to “remains,” and the “escaped which shall return,” see Chap. i. 9; vi, 13, Exposition.
22 For though thy people, O Israel, shall be as the sand of the sea, a remnant of them only shall return: the consummation is decreed, overflowing with justice.
23 For a consummation and decision shall the Lord Jehovih of Hosts accomplish in the midst of all the land.
Verses 22, 23. The consummation is decreed, &c.- By “consummation and decision,” in this passage, is signified the last state of the church which is when there is no truth remaining, because no good, or when there is no faith, in consequence of there being no charity; and when this is the state of the church, then the Last Judgment takes place. The reason why the Last Judgment then comes or takes place, is also because the human race is the basis or foundation of the angelic heaven, for the conjunction of the angelic heaven with the human race is perpetual, and one subsists by the other; wherefore when the basis does not correspond, the angelic heaven as it were totters, therefore a judgment is then accomplished upon those who are in the spiritual world, that all things, as well in the heavens as in the hells, may be reduced into order. That the human race is the basis and foundation of the angelic heaven, and that there is a perpetual conjunction between them, may be seen in the work concerning Heaven and Hell, n. 291-302. Hence it may be known that by “consummation” is understood the last state of the church, when there is no faith remaining, in consequence of there being no charity; this state of the church is also called in the Word “vastation and desolation,” and by the Lord, “the consummation of the age.” (Matt. xiii. 39, 40, 49; xxiv. 3; xxviii. 20.) A. E. 397. See verse 3; also A. C. 4535.
24 Wherefore thus saith the Lord Jehovih of Hosts, Fear not, O My people, that dwellest in Zion, because of the Assyrian: with his staff shall he smite thee, and his rod shall he lift up against thee, in the way of Egypt.
25 For yet a little time, and Mine indignation shall cease, and Mine anger in their destruction:
26 And Jehovah of Hosts shall raise up against him a scourge, like the stroke upon Midian at the rock of Oreb, and like the rod which He lifted up over the sea; yea, He will lift it up, in the way of Egypt.
27 And it shall be in that day, that his burden shall be removed from off thy shoulder, and his yoke from off thy neck: and the yoke shall be destroyed because of the anointing.
Verses 24, 26. Thus saith the Lord Jehovih of Hosts, Fear not, O My people, that dwellest in Zion, because of the Assyrian: with his staff shall he smite thee, and his rod shall he lift up against thee, in the way of Egypt, &c.-Where “staff” denotes power derived from reasoning and science, such as is the power of those who reason from scientifics against the truths of faith, and pervert them, or make light of them,-these things are signified by “the staff with which the Assyrian will smite,” and by “the rod which he will lift up in the way of Egypt;” that the “Assyrian” denotes reasoning” may be seen n. 1186, and that “Egypt” denotes science, n. 1164, 1165. A. C. 4876.
That dwellest in Zion.-See above, Chap. i. 8, Exposition.
Verses 24-34. Thus saith the Lord Jehovih of Hosts, &c.-That the names of kingdoms, of countries, of cities, and of men, signify things, may appear from the above words; for in this passage there is little but mere names, from which there could result no sense or meaning, unless they all signified things; and if the mind should abide in those names, without looking for an internal signification, it could never acknowledge this passage to be the Word of the Lord. But who will believe that all those names, in the internal sense, contain arcana of heaven, and that by them are described the states of those who, by reasonings grounded. in scientifics, endeavour to enter into the mysteries of faith, each name describing some particular of that state,-and that the conclusion is, that those reasonings are overturned and dispersed by the celestial things of love, and the spiritual things of faith, from the Lord? That by “Ashur,” or Assyria, is signified reasoning or ratiocination, which is the subject here treated of, may appear plain from what has been shewn above concerning “Ashur,” n. 119, 1186; and that by “Egypt” are signified scientifics, may also appear from what has been said above, n. 1164, 1165, which the reader may consult and examine, and then determine for himself whether it be not so. The case is the same in respect to all other names which occur in the Word; and likewise in respect to every particular expression. A. C. 1888.
Lord [Adonai] Jehovih.-See above, as to the specific meaning of “Jehovih,” Chap, iii. 15, Exposition and note.
28 He will come to Aiath; he will pass to Migron; at Michmash he will deposit his arms.
29 They will pass the strait; Geba will be their lodging for the night: Ramah is frightened; Gibeah of Saul fleeth.
30 Cry aloud with thy voice, O daughter of Gallim: hearken, O Laish; O miserable Anathoth!
31 Madmena is gone away; the inhabitants of Gelim do flee.
32 Yet this day shall he abide in Nob: he shall shake his hand against the mountain of the daughter of Zion; against the hill of Jerusalem.
33 Behold, the Lord, Jehovah of Hosts, shall lop off the flourishing branch with a terrible crash; and the high of stature shall be cut down, and the lofty shall be brought low.
Verses 28-34. He will come to Aiath,-to Migron,-Michmash,-Geba,-Ramah,&c.-In this passage there occur only mere names from which no meaning can be drawn, except by the help of the spiritual sense; in which sense all names throughout the Word signify things appertaining to heaven and the church. By virtue of this sense is discovered the signification of the contents of the above passage, as denoting that the whole church was brought into devastation by means of scientifics perverting all truth and confirming all falsity. S.S.15.
34 And He shall hew down the thickets of the forest with iron, and by a mighty one shall Lebanon fall. Verse
34. He shall hew down the thickets of the forest, &c.-The “thickets of the forest” signify scientifics [or the knowledges of the natural mind], and “Lebanon” rational things, [in this case reasonings from mere fallacies and from false doctrines. ] A. C. 2831.
Author: Emanuel Swedenborg [Compiled by J. H. Smithson 1860]