Isaiah 44

1 BUT hear now, O Jacob, My servant; and Israel, whom I have chosen:

VERSES 1-6. These words imply that GOD MESSIAH gives to the regenerate man spiritual and celestial gifts. By “Jacob My servant, and Israel My chosen,” are understood all the regenerate. “Fear thou not, O My servant Jacob,” &c., are words of exhortation that man may not despair in temptations, and that he may thus be supported, wherefore he is here called “Jeshurun,” [see note, p 451.] and not Israel. “Waters upon the thirsty” are spiritual gifts and comforts; * * * the “thirsty” and the “dry” are predicated of him who is in ternptation; “thy seed” is everything which is sown, as in a field, in the man who is about to be regenerated; the “blessing” is the increase, and the “offspring” are the things which are hence horn; hence the “grass” or the “new creature,” as he is then called; the regenerate are compared to ” trees by the water-brooks.” Verse 5 treats of the quality of the new man, that is, when he has put on the new man, namely, that he shall be called by the name of “Jacob,” who in the supreme sense is the MESSIAH, as shewn above, and “written in the book of life;” he “writes with his own hand to be Jehovah’s, and surnames himself by the name of Israel,” because by the divine Mercy of GOD MESSIAH he has sustained temptations, (Swedeuborg’s Notes on isaiah, p. 110.)
Verse 1. Israel, whom I have chosen.-That the Jews were chosen to form a representative or a typical church, and were not chosen, in the sense of salvation, above other nations, see above, Chap. xiv. 1, Exposition.

2 Thus saith Jehovah, thy Maker, and thy Former from the womb, who will help thee: Fear thou not, O My servant Jacob; and thou, O Jeshurun, whom I have chosen:

Verses 2, 24. The Lord, in many parts of the Word, is called “Creator,” “Maker,” and “Former from the womb,,” and also “Redeemer,” by reason that He creates man anew, reforms, regenerates, and redeems. It Inay be supposed that the Lord is so called because He creates man and forms him in the womb, but still it is a spiritual creation and formation which is there understood; for the Word is not only natural, but also spiritual. A. E. 710.
The Lord is called “Mlaker and Former from the womb,” because Hee reqenerates man, and from being natural makes him spiritual. Because regeneration is effected by Truth and Good, therefore it is said that He will “pour out waters upon the thirsty,” &c.; for by “waters” is meant Truth. A. C. 8013.
As to the process of “regeneration,” see Chap. viii. 3, Exposition.

3 For I will pour out waters upon the thirsty, and streams upon the dry ground: I will pour out My spirit upon thy seed, and My blessing upon thine offspring.
4 And they shall spring up among the grass; as the willows beside the water-brooks.

Verse 3. To “pour out waters upon the thirsty,” signifies to instruct those in Truths who are in the affection of Truth; to “pour out streams upon the dry ground,” means to give intelligence to those who, by virtue of Good, are in the desire of Truth. The like is signified by “pouring out the spirit and the blessing;” for by the “Spirit of God” is understood the Divine Truth, and by “blessing” the multiplication and fructification thereof, thus intelligence. Who does not see that in this passage, and in those above quoted, “waters” and “rivers,” “desert” and “wilderness,” are not understood, but such things as appertain to the church? A.E. 518. See also in this chapter, verse 27.
Verses 3, 4. By the “Spirit of Jehovah” is signified the Divine Truth, and by “blessing” the multiplication and fructification thereof; hence intelligence by scientific Truth is understood lly “springing up among the grass. A.E.507.
As to “grass,” see Chap, xxxv. 7; and for the signification of “willows,” both in a good and in a bad sense, see Chap. xv. 7, Exposition.

5 One shall say, I am Jehovah’s; and another shall call himself by the name of Jacob: and another shall write with his hand to be Jehovah’s, and shall surname himself by the name of Israel.

Verse 5. These things are said concerning the Lord, and concerning His Divine Human. By “Jacob” find by ” Israel,” where the Lord is treated of, is denoted His Human, and that it was also Jehovah, is understood hy “One saying, I am Jehovah’s,” and by “writing with his hand to be Jehovah ‘s.” In the supreme sense “Israel” and “Jacob” denote the Lord. A. E. 222. See also
A. C. 4286, 4570.
The reason why “writing” upon any one denotes to implant in the life, is, because to write is to commit anything to paper from the memory, thought, and mind, in order that it may endure or remain; wherefore, in the spiritual sense, it signifies that which is to remain in the life of man, being inscribed and implanted in him; thus the natural sense of this expression is turned into the spiritual sense, for it is natural to write upon paper or in a hook, but it is spiritual to inscribe on the life, which is done when it is imprinted in the faith and love, for love and faith make the spiritual life of man Inasmuch as to “write” signifies to implant in the life, therefore also it is said of Jehovah, or of the Lord, that “He writeth” and “hath written in a book,” whereby is understood what is inscribed by the Lord on the spirit of man, that is, in his heart and soul. or what is the same, in his love and faith, as in David:- “Let them be blotted out of the book of lives, and let them not be written with the just.” (Psalm lxix. 28.) Again:–“There shall not enter any into the New Jerusalem, but those who are written in the Lamb’s book of life.” (Apoc. xxi. 27.) In these and in other passages of similar import, it is not understood that they are written in a book, but that all things appertaining to faith and love are inscribed on the spirit of man. The same is also evident from Jeremiah:-” I will give My law in the midst of them, and will write it upon their heart.” (xxxi. 33.) To “give the law in the midst of them” denotes divine Truth in them; “in the midst” signifies within or inwardly in man; and to “write it upon the heart” is to impress it upon the love, for the” heart” signifies the love. Again-“They who recede from Me shall be written in the earth,” &c. (Jer. xvii. 13, 14.) To be “written in the earth” is to be oondemned on account of the state of life, inasmuch as by “earth” here is signified what is condemned. Hence it is evident what is meant by “the Lord’s writing twice with His finger on the earth,” when the Scribes and Pharisees brought to Him the woman taken in adultery, (John viii. 2-11.) namely, the same as in Jeremiah,-[utter condemnation of the sin of adultery; the opposite is to have “one’s name written. in heaven,” (Luke x. 12.) which is salvation.] A.E. 222.

6 Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of Hosts: I am the First, and I am the Last; and beside Me there is no God.

Verse 6. That the Lord, as the “First,” contains all things in connection by the “Last” or Ultimate, can be evident from the Word and from Man. The Word in last principles is its literal sense, and the Word in the first is the Lord; and the Word in its interiors is its internal sense, which is perceived in the heavens, and which takes those who are there look to “one end, who is the Lord. Man in last principles is the church upon earth,-Man in first principles is the Lord; Man in interior principles is Heaven; for the church and heaven are before the
Lord as one Man, which is therefore called the greatest or Grand Man. There is a continual connection between them, and according to this connection is the influx of all things from the Lord through the heavens to the church on earth. By the “heavens” are understood the angels who are there; and by the “church” the men, that is, the true men of the church; and by “Man” in first principles, or as the “First,” is the Lord as to His Divine Human. That from the “First” by the “Last” all things are kept in connection, and stand together, is understood by tho Lord’s words in the Apocalypse, ii. 8 :–“These things saith the First and the Last, who was dead, and is alive again.” A. C. 10,044.

7 And who, as I, shall call and shall declare it, and set it in order for Me, from the time that I appointed the ancient people? the signs, and the things that shall come, let them declare unto them.

Verse 7. The signs.-See Chap. xli. 23, note.

8 Fear ye not, neither be ye afraid: have I not told it unto thee from the first, and have declared it? and ye are My witnesses. Is there a God beside Me? yea, there is no Rock; I know not any.

Verse 8. Is there a God beside Me? yea, there is no Rock: I know not any.-By the “Rock” here also is understood the Lord as to Divine Truth. – A. E. 411. See Chap. xvi. 1, Exposition.

9 The formers of a graven image are all of them vanity; and the things which they most desire shall not profit: and they are their own witnesses; they see not, they know not; so that they shall be ashamed.

Verses 9-20. By the whole of this description of the “graven image” is understood the formation of doctrine from self-derived intelligence, and all things, as to every particular of the description, signify the particular things of such formation. To what purpose else would such a prolix description of the formation alone of a “graven image ” be given in the divine Word? That there is nothing but what is false, because from self derived intelligence, is understood by “‘The formers of a graven image are all of them emptiness [or vanity],” and by ” the things which they most desire being of no profit;” also by their having no knowledge and intelligence, and by not saying-” Is there not a lie in my right hand?” The self-derived intelligence from which the false of doctrine is formed is described by “the fashioning of iron with the tongs,” and by “working it in the coals with the strength of his arm;” to “fashion iron with the tongs,” and to ” work it in the coals,” denoting to forge out falses which favour the loves of man’s proprium. The conjoining of falses to falses by fallacies, from which they appear as Truths, is described by “He stretcheth out the line; he marketh it out with a rule; he maketh it with tools; he marketh it out with the compass; and he maketh it according to the form of a man, according to the beauty of a man, that it may abide in the house.” By “the form of a man” is signified the appearance of Truth; by “the beauty of a man ” the appearance of Intelligence thence derived;: and by “abiding in the house” is understood the appearance of spiritual life thence derived. That there is thence no life of intelligence, or of the perception of Truth and of Good, is signified by “They know not, neither do they understand,” also by “their eyes not seeing, and their hearts not understanding. “The particular exposition of everything contained in this description would be too prolix; it is sufficient that everyone may see that something more interior and more wise is signified than the formation only of a “graven image.” Let it be known that such heavenly wisdom is contained in this description as is ineffable, in which wisdom are the angels when it is read by man, although man thinks of nothing else but of a graven image and its formation; for as many as are the expressions in the above passage, so many are the correspondences, and hence so many arcana of wisdom. A. E. 587. See also A. C. 10,406.

10 Who hath formed a god, and cast a graven image that is profitable for nothing?
11 Behold, all his associates shall be ashamed; and the workmen themselves are of men: they shall assemble all of them; they shall stand; they shall fear, and be ashamed together.
12 He fashioneth iron with the tongs; he worketh it in the coals, find formeth it with sharp hammers; and he worketh it with the strength of his arm: yea, he is hungry, and has no strength; he drinketh no waters, and he is faint.
13 He fashioneth wood, he stretcheth out the line; he marketh it out with a rule; he maketh it with tools; he marketh it out with the compass; and he maketh it according to tho form of a man, according to the beauty of a man, that it may abide in the house.

Verses 10, 12. ln this passage is described the formation of doctrine from the proprium, both in the intellect and love. By “forming a god” is understood doctrine from the intellect, which is of the proprium; and by “casting a graven image,” doctrine from the love, which is of the proprium, By” fashioning iron with the tongs, and working it in the coals,” is signified the false, which he calls Truth, and the evil, which he calls Good; “iron” denoting the false, and a “fire of coals” the evil of the love of the proprium. By “He formeth it with sharp [or pointed] hammers ” is signified by ingenious reasonings, grounded in falses, which appear to cohere; by “the strength of his arm with which he so worketh it” is signified from the proprium; by “hungering” is understood the deprivation of Good, and by “not drinking” the deprivation of Truth; and by “his strength failing” and by being “wearied” is meant until nothing of Good and of Truth remains. Who forms any other idea, if he sees the Word merely from the sense of the letter, but that the formation of a “graven image” is here described? Nevertheless, he may see that such description of the formation of a “graven image ” does not involve anything spiritual, also that it is superfluous to say that “he hungers until he has no strength, nor drinks until he is faint;” whereas not only in this, but in all passages of a similar nature in the Word, the formation of a religion and doctrine of what is false is described by “idols,” “sculptured and molten images,”which, that they signify the falses of religion and of doctrine, originating in the intellect and love which are grounded in the proprium, may be seen in the Arcana Coelestia; n. 8869, 8932, 8941. A.E. 386.

Verses 12, 13. He fasliioneth iron, &c.;-he fashioneth Wood, &c.- [The process of forming idols out of “iron” and out of “wood” is here minutely described. An “idol” fashioned or framed out of iron, signifies falses, or false doctrines respecting Truth in the literal sense of the Word, to which Truth “iron” corresponds, (A. E. 70, 131,
411, 1147.) Such false doctrines as are signified by “idols made of iron” are framed when the appearances of the literal sense of the Word are taken for genuine Truths, as that God is angry, that from vengeance He punishes, that He casts into hell, that He leads into temptation, that He does evil, &c. They who frame their doctrines out of the mere appearances of Truth in the letter of the Word, and not from the literal sense rightly understood, make idols out of iron; and the process of their formation here depicted corresponds to the cupidities and the ingenious reasonings of the merely natural mind, by which such doctrines are forged, as a smith forges iron into various forms. To “fashion wood” into an idol, signifies to frame false doctrines as to good works, to which “wood” in one sense corresponds.(A.R. 459.) “Idols of wood,” or false doctrines relating to good works, are of various kinds, originating chiefly in the false doctrine of “Salvation of Faith only.” Such “idols of wood,” or such falses, endeavour to prove, amongst other false principles, that good works do not contribute to salvation, that they are necessarily meritorious, that they derogate from Christ’s merits, and that they are merely moral acts, necessary for man ‘s life in the world, but not to be considered as conducive to his eternal life in heaven. The fallacious and ingenious reasonings” by which such doctrines are framed and maintained, are denoted by the process hy which the workman makes the idol,-” stretching out his line, marking it out with his rule, applying his compass,” &c.,-so as to make such doctrines into “the form of a man,” or into the appearance of Truth itself. As to the signification of “idols” of gold, of silver, of brass, of stone, and of wood, see above, Chap. ii. 20, Exposition.]

14 He heweth down cedars for himself, and he taketh the box and the oak; and he chooseth for himself from among the trees of the forest: he planteth the ash, and the rain doth nourish it.
15 That it may be to a man for fuel: and he taketh thereof, and warmeth himself; yea, he kindleth it, and baketh bread: he also formeth a god, and worshippeth it; he maketh it a graven image, aud boweth down thereto.

Verse 14. As to the meaning of “cedars” and “oaks,” both in a good and in a bad sense, see above, Chap. ii. 12-17, Exposition.

16 A part thereof he burneth in the fire; and on a part thereof [he prepareth] flesh, and eateth: he roasteth roast, that he may be satisfied; he also warmeth himself, and saith, Ah! I am warm; I have seen the fire.

Verses 16, 19. In the Word what is “roasted” is distinguished from what is “boiled.” By what is “roasted” is signified Good, because by fire; and by what is “boiled” is understood Truth, because by water. From this it is evident what is understood in tho spiritual sense by “the broiled or roasted fish;” (Luke xxiv. 42, 43.) and what by “the fish on the fire of coals,” when the Lord ,appeared to His disciples, concerning which we read in John :-” As soon as they were come to land, they saw a fire of coals there, and fish laid thereon, and “bread; Jesus then cometh, and taketh bread, and giveth to them, and fish likewise.” (xxi. 0, 13.) By the” fish “is signified, the Truth of the natural principle; (see A. C. 991.) but by the” fire of coals,” Good;thus by the “fish laid thereon” is signified. the Truth of spiritual Good in the natural principle. He who does not believe that there is an internal sense in the Word, cannot believe otherwise than that when the Lord appeared to the disciples there was no arcanum involved in the circumstance, but that a fish was on the fire of coals, and that the Lord gave it to the disciples to eat. Because by what is “roasted by fire” is signified the Good which is of celestial and spiritual love, therefore, in the opposite sense, by what is “roasted by fire” is signified the evil which is of the love of self and of the world, as in Isaiah:-“A part thereof he burneth in the fire; and on a part thereof [he prepareth] flesh, and eateth; he roasteth roast, that he may be satisfied,” &c. (xliv. 16, 19.) The subject here treated of is concerning the worshippers of a graven image. By a “graven image ” is understood the false of evil, which is thus described; to “roast roast,”and to “roast flesh,” is to operate or to work out evil from filthy love.That ” fire,” in the opposite sense, is the evil of self-love and of worldly love, or of the cupidities which arise from those loves, may be seen, n. 1297, 1861. A. C. 7852.
Verse 16. He warmeth himself, and saith, Ah! I am warm ; I have seen the fire.-[To “warm one’s self by a fire of coals,” (John xviii. 18.) as Peter and the servants of the Sanhedrim did, when Jesus was about to be crucified, signifies to warm one’s self by the excited fires of self-love. ” Ah! I have seen the fire,” implies gladness at the ascendancy of selfish purposes either of dominion or of gain, when false doctrines, denoted by these “idols,” so prevail as to secure these objects and ends of selfish and worldly love.]

17 And the residue thereof he maketh a god, [even] his graven image: he boweth down to it, and worshippeth it; and he prayeth unto it, and saith, Deliver me; for thou art my god!
18 They know not, neither do they understand: for He hath besmeared their eyes, that they cannot see; and their hearts, that they cannot understand:
19 Neither doth he lay it to his heart; neither hath he knowledge nor understanding to say, Part of it I have burned in the fire; I have also baked bread on the coals tbereof; I have roasted flesh, and I have eaten: and shall I make the residue thereof an abomination? shall I bow myself down to the stock of a tree?

Verses 17, 18. These words denote that in “idols” [or false doctrinesJ there are no Truths and Goods; for all things which proceed from self-intelligence, are inwardly not Truths and Goods, but falses and evils, for they proceed from man’s proprium, which is radically evil. A. C. 8869.

20 He feedeth on ashes: a deluded heart hath caused him to err; so that he cannot deliver his own soul, nor say, Is there not a lie in my right hand?
21 Remember these things, O Jacob and Israel; for thou art My servant: I have formed thee; thou art a servant unto Me: O Israel, thou shalt not be forgotten by Me.

Verse 20. “Ashes” signify the falses derived from the evil of lusts. The reason why “ashes” signify the falses of lusts, is, because ashes are from combustibles, and what is combustible, as also “fire” itself in the Word, in the good sense, signifies the Good of heavenly affections; but, in the opposite sense, the evil of infernal lusts. A. C. 7519.
[Hence it appears that when the maker of idols is said to “feed upon ashes,” all those who frame false doctrines, and who believe in them, will eventually, if these “idols” are not rejected, have their minds imbued and fed with mere falses from evil.]
A deluded heart hath caused him to err, so that he cannot deliver his own soul.-“Heart” signifies the life of love, and “soul” the life of faith; to “go astray” from these things is to incline to what is evil and false. A. C. 9050.
He cannot deliver his own soul, nor say, is there not a lie in my right hand?-And in David:-“Thou hast exalted the right hand of his enemies.” (Psalm lxxxix. 42.) Again-“Whose mouth speaketh vanity, and their right hand is a right hand of a lie.” (Psalm cxliv, 8, 11.) The reason why by the “right hand,” when predicated of the evil, signifies the false, and thence ratiocination and combat against Truth, is, because the quarters with those who are in evil, are opposite to the quarters which are with those who are in Good, so that to the right of the former Truths are in dense darkness, but falses, as it were, in the greatest light. That the quarters in the spiritual world with those who are in evil, are opposite to the quarters which are with those who are in Good, may be seen in the work concerning Heaven and Hell, n. 151, 152; and the reason thereof, n. 122,123. A. E. 298.

22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto Me; for I have redeemed thee.

Verse 22. “Transgressions” and also “sins” are here mentioned, on account of the marriage of Goodness and Truth in every minute particular of the Word; for “transgression” [praevaricatio]; signifies evil against Truth, which is a less evil, and “sin” is evil, against Good, which is a greater evil. Hence it is that both are mentioned, as in Isa. xliv. 22; and in Ezek. xviii. 24; xxi. 29; and in David:-” Blessed is the man whose transgression is forgiven, and whose sin is covered.” (Psalm xxxii. 1.) A. C. 6563.

23 Sing, O ye heavens, for Jehovah hath done it; shout, O ye lower parts of the earth: burst forth into singing, O ye mountains; thou forest, and every tree therein! for Jehovah hath redeemed Jacob, and hath glorified Himself in Israel.
24 Thus saith Jehovah, thy Redeemer, and thy Former from the womb: I am Jehovah, who maketh all things; who stretcheth out the heavens alone; who spreadeth forth the earth by Myself;

Verse 23. The subject treated of in this passage is concerning the Lord, His advent, and salvation by Him; and because these things were about to come, therefore mention is made of a “new song.” The joy thence arising is described not only by singing, playing, making a loud noise, jubilating, clapping, but also by various musical instruments, whose sounds are in agreement therewith; it is likewise said that “the rivers, the sea, the field, the forest, the trees therein, Lebanon, the wilderness, the mountains,” &c., should rejoice, exult, jubilate, sing, clap the hands, and, cry aloud together. The reason why similar things are predicated of those objects is, because they signify such things as appertain to the church, and consequently such as appertain to the man of the church; the “rivers” things appertaining to intelligence, the “sea” things appertaining to science, which are in agreement with Truths and Goods, the “field” the Good of the church, “forests” the Truths of the natural man, the “trees” knowledges, “Lebanon” Truth and Good spiritual, the” wilderness ” the desire of Truth that Good may be thence attained, and the “mountains” the Goods of love. All these things are said to “sing,” to “make a loud noise,” to “jubilate,” to “cry aloud,” and “clap the hands,” when they are derived from heaven, for then heavenly joy is in them, and thereby in man; for man is not in heavenly joy unless the Truths and Goods which are with him, are derived from heaven,–the joy of the heart, which is truly joy, being from thence, and consequently the joy of the man with whom these things are. From these considerations it may appear why the like is predicated concerning them as concerning man, namely, because joy is in them, and thereby in man. Such joy is in every spiritual and celestial Good, and thence in those with whom those Goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the Goods, and thence into the Truths, which are from Him with man, and thereby into the man, and not into the man deprived of them, or empty. Those Goods, and the Truths thence derived, are what exult, jubilate, make a loud noise, sing, play, and thus rejoice, by virtue of influx out of heaven, and thence cause the same in the heart of man. Inasmuch as there are various affections of Good and of Truth, and as each expresses itself by a sound agreeable to its quality, therefore in the Word various kinds of “instuments” are mentioned, especially in David, by which similar affections are signified. He who knows the internal sense of the Word, and, at the same time, the sounds of the “instruments” which are there named, may know what particular affection as there signified and described. The angels know this from the mention of them alone, and, at the same time, from the thing described in the expressions made use of when man reads the Word. A.E.326.
Verses 23, 24. Sing, O ye heavens,&c.-“Sing, O ye heavens; shout, O ye lower parts, of the earth: burst forth into singing, O ye mountains; thou forest, and every tree therein!” signify all things of heaven and of the church, as well internal as external, all which have reference to Good and to Truth. Things internal are signified by the “heavens,” things external by the” lower parts of the earth;” the “mountains” denote the Goods of love, the “forest” natural Truth and the “trees” therein the knowledges of Truth. By reason of such significations. It is said-” For Jehovah hath redeemed Jacob, and hath glorified Himself in Israel;” by “Jacob,” in the Word, is signified the external church, and by “Israel” the internal. To “stretch out the heavens” and to “spread forth the earth,” signifies the church on all sides, which is expanded and extended by the multiplication of Truth and by the fructification of Good with those who are of the church. A. E. 304.
Verses 24, 26. Jehovah, thy Redeemer, and thy Former from the womb, &c.-These words also treat concerning the advent of the Lord, who is “Jehovah thy Redeemer, and thy Former from the womb.” He is called “Redeemer” by virtue of His liberating from hell, and “Former from the womb” by virtue of His regenerating man. The prediction by the prophets concerning Him, and concerning the salvation of men, is understood by “establishing the word of His servant, and performlng the counsel of His messengers.” That they who are of His church shall be saved, and instructed in the Truths of celestial doctrine, is understood by His “saying to Jerusalem, Thou shalt be inhabited; and to the cities oj Judah, Ye shall he built;” “Jerusalem” denoting the church, and the “cities of Judah” the Truths of celestial doctrine. That the falsities which destroy the church shall be shaken off, is understood by “I will raise up the waste places thereof.” That Jerusalem and Judah are not here literally meant, is evident, inasmuch as the Lord said that “Jerusalem should be destroyed,” which came to pass accordingly. A. E. 433.

25 Who frustrateth the tokens of the liars, and maketh the diviners mad; who rejecteth wise men backward, and maketh their knowledge foolish;
26 Who establisheth the word of His servant, and performeth the counsel of His messengers: who saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built; and her waste places I will raise up;

Verses 25, 26. These words treat of the rejection of a church whose doctrine is from man’s self-intelligence; and they also treat of the establislunent of a New Church, whose doctrine is from the Lord. The doctrine from man’s self-intelligence is understood by “frustrating the tokens of the liars, by rejecting wise men backward, and by making their knowledge foolish.” The doctrine which is from the Lord is understood by “saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built.” A. E. 223.
Verses 26, 27. Jehovah saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, &c.-The restoration of the church and of doctrine is signified by being “inhabited” and by being “built.” The dissipation of the evils and falses which are from the hells, and protection from them, is signified by “drying up the deep,” and by “making dry the rivers.” A. E. 538.

27 Who saith to the deep, Be thou dry; and I will dry up thy rivers;

Verse 27. These words signify the dissipation of evils and falses; for where “waters” signify Truths, “drying up” signifies a state of no Truth, or without Truth, as at verse 3 of this chapter:-” I will pour out waters upon the thirsty, and streams upon the dry ground;” “waters” and” streams” signify Truth, and “dry ground” where there is no Truth. A. C. 8185. See also Chap. xi. 15, 10, Exposition.

28 Who saith to Cyrus, My shepherd! and he shall perform all My pleasure: who to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

Verse 28. That “Cyrus” is a representative or type of Jehovah in His Divine Human, or of the Lord Jesus Christ, see Chap. xlv. 1, Exposition.
To the temple, Thy foundation shall be laid.-As to the “Temple,” and its important signification, see Chap. vi. 1, Exposition.

Author: Emanuel Swedenborg [Compiled by J. H. Smithson 1860]