406# 到目前为止，已经说明“山”表示什么；现在要继续说明“海岛”表示什么，因为经上说：“众山和海岛都被挪移，离开其位置。”并且在别处：
各海岛都逃避了，众山也不见了。(启示录16:20)
在圣言中，“海岛”不是指海岛，也不是指那些住在海岛上的人，而是指在属世人中的真理方面的属世人，因而在抽象意义上表示属世人的真理。属世人的真理是真知识或科学真理和真理的知识或认知：真知识或科学真理在理性人的直觉或视野之下，而真理的知识或认知在属灵人的直觉或视野之下；真理的知识或认知就是属世人从圣言所知道的，而真知识或科学真理是属世人从理性所看到的，他也习惯用理性来确认教会的真理。
人有两种心智，一种是较高或内层的，被称为属灵心智，一种是较低或外层的，被称为属世心智。属世心智是在人里面首先被打开和培育的，因为该心智最接近世界；而属灵心智是后来被打开和培育的，但只到人在生活中接受来自圣言或取自圣言的教义的真理知识或认知的程度；因此，对那些没有将知识应用于生活的人来说，它是没有打开的。但当属灵心智打开时，天堂之光就通过该心智流入属世心智，并光照它，属世心智由此变成属灵–属世的；因为那时，属灵心智在属世层中观看，几乎就像一个人在一面镜子中看自己的脸，并承认与那些它自己一致的事物。但当属灵心智没有打开时，如那些没有将圣言中的真理和良善的知识或认知应用于生活之人的情形，虽然在这样一个人里面仍有一个心智在属世层的内层部分形成，但这心智是由实际或纯粹的虚假和邪恶构成的。原因在于，属灵心智没有打开，而天堂之光是以一种直接的方式通过属灵心智被允许进入属世层的；但这光只能通过周围的缝隙进入；人由此拥有思考、推理和说话的能力，也拥有理解真理的能力，却没有热爱它们，或出于情感实行它们的能力。因为热爱真理，因它们是真理的能力只能通过经由属灵心智而来的天堂之光的流注被赐予；经由属灵心智流入的天堂之光与天堂之热，也就是爱结合，这光比较像世上的春光；而只经由缝隙流入属世层的天堂之光是与天堂之热，也就是爱分离的一种光，这光比较像世上的冬光。这清楚表明，属灵心智打开的人就像一座花园和乐园；属灵心智没有打开的人就像一个旷野，像白雪覆盖的大地。由于心智构成人(心智由理解力和意愿构成)，所以无论你说心智，还是说这个人，都是一样的，因此无论你说属灵心智和属世心智，还是说属灵人和属世人，也都是一样的。
406b. 在圣言中，“海岛”表示在其真理和虚假方面的属世心智或属世人；对属灵心智打开的人来说，是真理方面的，对属灵心智关闭的人来说，是虚假方面的。
“海岛”表示这些，这一点可从以下圣言经文明显看出来。以西结书：
主耶和华对推罗如此说，在你中间行杀戮，受伤之人唉哼的时候，因你倾倒的声音，海岛岂不都震动吗？所有沿海的首领都必从宝座上下来。在你倾倒的日子，海岛都必战兢，海中的群岛因你离开就都惊惶。海岛所有的居民为你惊奇，他们的君王都甚恐慌，面带愁容。(以西结书26:15–16, 18; 27:35)
这两章论述了推罗，推罗表示真理和良善的知识或认知方面的教会，在抽象意义上表示真理和良善的知识。此处首先论述了教会之人通过来自圣言的真理和良善的知识而获得的聪明和智慧，然后论述了在这些上面荒废的教会。先知在这几节经文所说的，描述了在这些上面荒废的教会，或真理和良善的知识已经灭亡的地方；“在你中间行杀戮，受伤之人唉哼的时候”表示真理和良善的知识的荒废，“受伤之人”表示那些其中真理熄灭的人，“杀戮”表示真理和良善的灭绝。“海岛都震动，所有沿海的首领都必从宝座上下来”，以及“在你倾倒的日子，海岛都必战兢，海中的群岛都惊惶”表示人自幼儿时期从圣言所吸收的一切知识或认知，以及他用来确认它们的一切真知识或科学真理，那时都受到干扰，从它们的位置移出来，并退后；“海岛”表示属世人中的这些认知和知识；“沿海的首领”表示其中的首要事物，“海”表示属世人和其中总体上的一切事物。“海岛所有的居民为你惊奇，他们的君王都甚恐慌，面带愁容”表示属世人的真理的一切良善由于真理知识的荒废，必在其状态上发生改变；“海岛的居民”表示属世人的真理的良善，因为在圣言中，“居住”表示生活，“居民”表示生活的良善；“君王”表示来良善的一切真理；“面(即脸)”表示内层和情感；“惊奇”、“恐慌”和“愁容”表示在状态上完全改变。这清楚表明，这些事物在内义上涉及什么，即：人自幼儿时期从圣言和教师那里所吸收的真理和良善的一切认知或知识和确认性的知识或科学，将在属世人中改变它们的位置和状态，并且当虚假进入时，就消失不见。
以赛亚书：
亚述王必把埃及被掳的人和要被掠去的古实的群众带走；那时，他们必因他们所仰望的古实、他们所夸耀的埃及惊惶羞愧；在那日，这海岛的居民必说，看哪，我们的仰望，就是我们所逃往求帮助的，好从亚述王面前被救出来，不过如此；我们怎能逃脱呢？(以赛亚书20:4–6)
从这些话中，没有人能感知到关于教会的任何东西，只感知某种模糊的历史，其发生也不为人知，如亚述王要把埃及和古实掳去，住在某个海岛上的人将为此从心里悲伤；然而，此处和别处一样，论述的是教会的某个问题；当知道“亚述王”表示扭曲的理性，因而表示基于支持属世之爱的快乐的虚假知识或科学的推理时，这个问题就变得显而易见了，属世人为此而悲伤，因为它由此被扭曲了。“亚述王必把埃及被掳的人和要被掠去的古实的群众带走”表示扭曲的理性会声称自己拥有属世人的知识，并通过这些知识或科学，以及它们所支持的其快乐来确认。“亚述王”表示扭曲的理性；“把被掳的带走”和“掠去古实”表示应用它们、确认它们，或说为自己索取并通过推理确认；“埃及”表示属世人的认识能力或科学，“古实”表示它所支持的快乐。接下来的一切话，即“他们必因他们所仰望的古实、他们所夸耀的埃及惊惶羞愧；在那日，这海岛的居民必说”，以及下文表示属世人的真理之良善为此悲伤，或真理之良善在其中的属世人悲伤；“这海岛的居民”表示属世人的真理之良善，或真理之良善在其中的属世人；“居民”表示良善，“海岛”表示真理，两者都在属世人中，如前所述。这些话里面有这样一层含义，这几乎令人难以相信；然而，这层含义就在其中。
同一先知书：
他们必扬声欢呼；他们为耶和华的威严，必从海那里大声喊叫；因此，你们要在Urim(火)中荣耀耶和华，在沿海的众岛上荣耀耶和华以色列神的名。(以赛亚书24:14–15)
这一章论述了教会的荒废，这几节经文则论述了一个新教会在外邦人当中的建立；“他们必扬声欢呼；他们为耶和华的威严，必从海那里或从西方大声喊叫”描述了这些人的喜乐；“海”当指西方时，表示属世的。原因在于，在灵界，那些住在西部的人处于属世良善，而那些住在东部的人处于属天良善；由于形成教会的外邦人处于属世良善，所以经上说“要在Urim(火)中荣耀耶和华，在沿海的众岛上荣耀耶和华以色列神的名”，这句话表示他们要出于属世人中的良善和真理敬拜主，因为“Urim”是指火或炉，这些表示属世人的爱之良善；“沿海的众岛”表示真理和良善的知识，也就是属世人的真理；“荣耀”表示敬拜和崇拜；“耶和华”和“以色列的神”是指主，在论述良善的地方，主被称为耶和华，在论述真理的地方，主被称为“以色列的神”。故经上说“在Urim(火)中荣耀耶和华”，也就是出于良善荣耀，“在沿海的众岛上荣耀耶和华以色列神的名”，也就是出于真理荣耀。这清楚表明，“沿海的众岛”表示属世人的真理。
又：
祂不熄灭，也不破碎，直到祂在地上设立公理；海岛都期待祂的律法。地极，那些下海的，海中所有的，海岛和其上的居民，都当向耶和华唱新歌，赞美祂。愿旷野和其中的城邑，并基达人或阿拉伯人居住的村庄都扬声；愿岩石上或西拉的居民都放声歌唱，愿他们从山顶呐喊。愿他们把荣耀归给耶和华，在众海岛中宣扬对祂的赞美。(以赛亚书42:4, 10–12)
此处也论述了主和祂要建立的一个新教会，“海岛”表示那些只处于来自属世人的真理，因而离真正的敬拜还很遥远的人；因此，“直到祂在地上设立公理；海岛都期待祂的律法”表示直到祂将聪明赐予那些属于教会的人，将真理的知识赐予那些离教会更远的人；“设立公理”表示赐予聪明；“期待律法”表示赐予真理的知识，因为“地”表示那些属于教会的人，在抽象意义上表示在来自属灵真理的聪明方面的教会本身，“海岛”表示那些离教会很远的人，在抽象意义上表示真理和良善的知识方面的教会，或与属灵真理相对应的属世人的真理方面的教会；“地极，那些下海的，海中所有的，海岛和其上的居民，都当向耶和华唱新歌，赞美祂”表示那些离教会很远的人对主的敬拜，在抽象意义上表示属世人出于真理和良善的敬拜；“唱歌，赞美”表示出于快乐心智的敬拜；“地极”表示那些处于教会终端的人，在抽象意义上表示教会的终端；“海和海中所有的”表示属世人和其中的一切事物；“海岛和居民”表示属世人的真理和良善，“海岛”表示属世人的真理，“居民”表示属世人的良善，如前所述。至于“愿旷野和其中的城邑，并基达人或阿拉伯人居住的村庄都扬声；愿岩石上或西拉的居民都放声歌唱，愿他们从山顶呐喊”表示什么，可参看前文(AE 405b节)，那里解释了它们；“愿他们把荣耀归给耶和华，在众海岛中宣扬对祂的赞美”表示出于内在和外在的敬拜；“把荣耀归给”表示出于内在的敬拜，“宣扬赞美”表示出于外在的敬拜，因为外在宣扬，“海岛”表示属世人的真理，敬拜从这些真理发出。
又：
我的人民哪，要向我留心；我的民族哪，要向我侧耳；因为律法必从我而出，我必唤起我的公理为万民之光。我的公义临近，我的救恩发出，我的膀臂要审判万民；海岛都要指望我，倚赖我的膀臂。(以赛亚书51:4–5)
这些话论及主；“我的人民哪，要向我留心；我的民族哪，要向我侧耳”表示所有属于教会、处于真理和良善的人，“人民”表示那些处于真理的人，“民族”表示那些处于良善的人。经上以复数形式说“留心”和“侧耳”，是因为所表示的是所有人；“律法必从我而出，我必唤起我的公理为万民之光”表示神性良善和神性真理都来自祂，光照由此而来；“律法”表示圣言的神性良善，“公理(judgment，或公平、判断、审判等)”表示圣言的神性真理，“为万民之光”表示光照；“我的公义临近，我的救恩发出”表示当那些处于爱之良善和由此而来的真理之人得救时的审判；“公义”论及那些处于良善之人在审判之日的拯救，“救恩”论及那些处于真理之人的拯救。“我的膀臂要审判万民”表示临到那些属于教会、处于虚假之人的审判，“万民”在此具有反面意义。“海岛都要指望我，倚赖我的膀臂”表示那些离教会的真理很远的人向教会的靠近，以及他们对主的信靠；“海岛”表示那些离教会的真理很远的人，因为他们处于属世之光，而不是处于来自圣言的属灵之光，“倚赖祂的膀臂”表示对拥有一切能力的主的信靠，“ 膀臂”当论及主时，表示全能。
又：
众海岛啊，当听从；远方的众民哪，要留心听。(以赛亚书49:1)
“众海岛”表示那些处于真理的人，“远方的众民”表示那些处于良善的人，在抽象意义上表示真理和良善，两者都是属世人中的；“远”论及属世人中的良善，而“近”论及属灵人中的良善。“众民”在此表示良善，因为原文用了一个不同于表示真理的词；事实上，这个词也用于民族，民族表示良善，这从创世记(25:23)中的这个词明显看出来。
406c. 耶利米书：
列族啊，你们听耶和华的话，传扬在远方的海岛。(耶利米书31:10)
“列族”表示那些处于良善的人，在抽象意义上表示良善；“海岛”表示那些处于真理的人，在抽象意义上表示属世人中的真理；“远方”表示远离教会的真理，这些真理是属灵的。“远方”具有这种含义，可参看《属天的奥秘》(8918节)。但这些话在纯粹的灵义上表示，内在人必教导外在人，或属灵人必教导整个属世人圣言的真理，因为正是这一点使“列族传扬在远方的海岛”；但世人很难感知到天使所拥有的这纯粹的意义，因为世人几乎不能从人和地方抽象出来思考；原因在于，世人的思维是属世的，属世思维与属灵思维的不同之处在于：属世思维被绑在地方和人上，因而比属灵思维更受限制。这也是为何已经解释的许多事或许很难落入那些将心智的视觉固定在词语意义上之人的思维观念中。
诗篇：
他施和海岛的王必带来供物；示巴和西巴的王必献上礼物。(诗篇72:10)
这些话论及主，“带来并献上礼物”表示敬拜；“他施和海岛的王”表示属世人的内层和外层真理，“他施的王”表示它的内层真理，“海岛”表示它的外层真理；“示巴和西巴的王”表示属世人的内层和外层良善，“示巴”表示它的内层良善，“西巴”表示它的外层良善。属世人的真理是指真理的知识，属世人的良善是指良善的知识。“示巴和西巴”表示这些(参看《属天的奥秘》，1171, 3240节)；接下来会看到，“他施”表示属世人的内层真理。由于所表示的是这些，所以所表示的也是那些处于真理和良善的知识之人。
以赛亚书：
那些飞来如云、又像鸽子飞向窗户的是谁呢？因众海岛必信靠我，他施的船只首先，将你的众子从远方带来。(以赛亚书60:8–9)
这些话也论及主，它们表示那些处于简单的真理和良善的人，就是诸如以属世的方式，也就是照着字义感知圣言的真理，并实行它们的那种人，将接受并承认主。“海岛”表示那些以属世的方式，也就是照着字义感知圣言的人；“他施的船只首先”表示他们生产并实行的良善，因为“他施”表示知识方面的属世人；“他施首先”表示良善的知识方面的属世人，因为他施富有金银，船只从那里运来这些事物(列王纪上10:22)，起初把表示良善的金子运来；由于真理来自良善，所以经上还说：“将你的众子从远方带来。”由于“海岛”和“他施的船只”表示属世人的真理和良善的知识，所以经上说：“那些飞来如云、又像鸽子飞向窗户的是谁呢？”“云”表示圣言字义的真理，“鸽子”表示其中的良善，“窗户”表示在光中的来自良善的真理。“船”表示来自圣言的真理和良善的知识(参看《属天的奥秘》，1977, 6385节)；“窗户”表示光中的真理，因而表示理解力(AC 655, 658, 3391节)。
同一先知书：
哀号吧，他施的船只；因为推罗荒废了，甚至没有房屋，任何人都不进入；这是从基提地向他们披露的；海岛的居民，就是航海的西顿商人，当静默无言，它们已充满你。西顿哪，应当羞愧，因为大海，就是海上的堡垒说，我未经历产痛，也没有生产，未曾养育少年人，也没有抚养童女。这风声一传到埃及，他们为推罗的风声极其疼痛。你们当过到他施去；海岛的居民哪，你们都当哀号。(以赛亚书23:1–2, 4–6)
这段话描述了教会中的真理的荒凉；因为“他施的船只”表示来自圣言的良善的知识，“推罗”表示来自圣言的真理的知识。“哀号吧，他施的船只；因为推罗荒废了，甚至没有房屋，任何人都不进入”表示因没有真理而没有良善；“这是从基提地向他们披露的；海岛的居民，就是航海的西顿商人，当静默无言，它们已充满你”表示那时虚假进入，直到属世人中不再有任何真理之良善和良善之真理；“基提地”表示虚假；“海岛的居民”表示属世人中的真理之良善，如前所述；“西顿商人”表示来自圣言的知识；“航海的”表示属世人中的；“它们已充满你”(也就是他施的船只)表示他们已经使你富有它们。“西顿哪，应当羞愧，因为大海，就是海上的堡垒说，我未经历产痛，也没有生产，未曾养育少年人，也没有抚养童女”进一步描述了属世人中真理和良善的荒废；“西顿”，以及“推罗”表示教会中真理和良善的知识；“大海，就是海上的堡垒”表示整个属世人；“我未经历产痛，也没有生产”表示没有孕育或生产过教会的任何事物；“少年人”表示对真理的情感，“童女”表示对良善的情感。情况就是这样，因为来自圣言的认知和确认性的知识或科学被应用于虚假和邪恶，这由“这风声一传到埃及，他们为推罗的风声极其疼痛”来表示；“埃及”表示知识或科学；“推罗”表示来自圣言的认知或知识；在此表示被虚假和邪恶荒废的这些知识，因为它们被应用于虚假和邪恶；由于为此而有悲痛，所以经上说：“他们极其疼痛。”“你们当过到他施去；海岛的居民哪，你们都当哀号”表示属世人中的一切良善和一切真理都要如此灭亡；“他施”表示属世人中的内层良善和真理；“海岛的居民”表示属世人中的外层良善和真理，如前所述；“哀号”表示由于荒废而悲伤。
406d. 耶利米书：
我就从耶和华的手中接了这杯，给耶和华所差遣我去的所有民族喝，就是推罗的众王，西顿的众王，越过海洋的海岛的诸王。(耶利米书25:17, 22)
这一章列举了此处没有引用的许多民族，所有这些民族表示已荒废的教会的良善和真理，无论总体还是细节；“推罗和西顿的王”表示属世人中来自圣言的真理和良善的知识；因为真理和良善的一切知识，只要是知识，就在属世人中。当人照这些知识生活时，它们就变成真理和良善，因为它们正是通过生活在属灵人中被接受的。“越过海洋的海岛的王”表示在属世人的终端中的真理的知识，这终端被称为属世–感官层，因为通过这属世–感官层才有进入属世人内层的通道，“海”表示总体上的属世人(参看AE 275, 342节)。先知让列族所喝的“耶和华的杯”表示这些事物的荒废。
同一先知书：
因为日子将到，要毁灭一切非利士人，从推罗和西顿剪除一切剩下的帮助者；因为耶和华必毁灭非利士人，就是迦斐托海岛余剩的人。(耶利米书47:4)
“非利士人”表示那些处于唯信，或与仁分离之信的人，所以他们被称为“未受割礼的”，未受割礼表示他们没有仁爱(参看《属天的奥秘》，2049, 3412, 3413, 8093, 8313节)；“从推罗和西顿剪除一切剩下的帮助者”表示他们不再有真理和良善的任何知识；“剩下的帮助者”表示它们不再是一致的；“迦斐托海岛余剩的人”所表相同。
又：
你们且过到基提海岛看看，派人去基达仔细查考，看看曾有这样的事没有，是否有一个民族换了神明。(耶利米书2:10–11)
“过到并派人去基提海岛和基达或阿拉伯”并非表示派人到这些地方，而是表示到所有照其宗教或宗教原则属世地生活在真理和良善中的人那里；“基提海岛”表示那些属世地生活在真理中的人所在之处，“基达或阿拉伯”表示那些属世地生活在良善中，也就是照其宗教或宗教原则生活的人所在之处；“基提”和“基达或阿拉伯”表示这些人和这些事物；因为所有没有圣言，或没有来自天堂的任何启示，并照其宗教或宗教原则生活的人都属世地生活；因为属灵地生活就是只照着来自圣言的真理和良善，从出于天堂的启示生活。
西番雅书：
耶和华必向他们显为可畏；因为祂要使列族的众神瘦弱，好叫他们各人在自己的地方敬拜；列族所有的海岛，就是你们古实人，也必被我的剑所杀。(西番雅书2:11–12)
这些话在内义上表示邪恶之虚假将被驱散，真理和良善将被赐予那些虽处于虚假，但未处于邪恶之虚假的人；祂要使之瘦弱的“列族的众神”表示邪恶之虚假，“众神”表示虚假，“列族”表示邪恶，“使瘦弱”表示从虚假中移除邪恶；“列族的海岛”和“古实人”表示那些虽处于虚假，但未处于邪恶之虚假的人，在抽象意义上表示虚假，但不是邪恶之虚假；由于不属邪恶的虚假在属世人中，所以“列族的海岛”表示在这些虚假，或在属世人中的这些虚假方面的属世人；“被我的剑所杀”表示这些虚假。关于邪恶之虚假和不属邪恶的虚假，可参看《新耶路撒冷及其属天教义》(21节)。
诗篇：
祂要执掌权柄，从海直到海，从大河直到地极。海岛必在祂面前下拜；祂的仇敌必舔尘土。(诗篇72:8–9)
这些话论及主；“执掌权柄，从海直到海，从大河直到地极”表示祂对天堂和教会的一切事物的统治权；因为在灵界，边界是海，居间地区是陆地，那里有天使和灵人的住所。因此，“从海直到海”表示天堂的一切事物，并因天堂的一切事物而表示教会的一切事物；爱之良善和由此而来的真理就是那构成天堂，也构成教会的，所以“从海直到海”也表示教会的一切事物。“从大河直到地极”表示天堂和教会的一切事物；但这句话表示在真理方面的天堂和教会的一切事物，而“从海直到海”表示在良善方面的天堂和教会的一切事物；因为在灵界，海是东西陆地的边界，那些处于爱之良善的人住在从东到西的陆地上；而“河”表示最初边界，“地极”表示从南到北的最终边界，那些处于源于良善的真理之人就住在那里；就迦南地而言，约旦河和幼发拉底河就分别代表这些边界。由于“海岛”是指最终边界周围的地方，所以它们表示在最后事物或终端中的真理；这些真理虽不是真理，但仍作为真理被接纳。纯正真理从中间或中心朝边界减弱，因为那些在边界周围的人处于属世之光，不那么处于属灵之光。“仇敌”表示邪恶，论到他们，经上说他们“必舔尘土”，也就是说，他们受到诅咒。
又：
耶和华掌权，地必快乐，众海岛必欢喜。(诗篇97:1)
这些话表示圣言所在的教会和圣言所不在的教会，因而那些处于属灵真理的人和那些处于不属灵的真理之人，必因主的国度而欢喜。“地”表示圣言所在的教会，“海岛”表示圣言所不在的教会，因而表示那些离属灵真理很远的人；因为只有圣言的真理是属灵的，而那些在教会之外的人因没有圣言的真理，故只有属世真理；这就是为何他们被称为“海岛”。
圣言中的“海岛”不是指海上的一些岛屿，而是指灵界那些拥有在某种程度上与圣言里的真理和良善的知识或认知和谐一致的认知的属世知识之人所住的地方；这些地方有时在那里显现为海中岛屿；因此，在抽象意义上，“海岛”表示属世人的真理。这个名称来自海，海中有岛屿，因为“海”表示真理的总体，或总体上的属世人的真理。这就是创世记中的“海岛”的含义：
雅完的儿子是以利沙、他施、基提、多单。各族的海岛就从这些人散布在他们的地上，各随各的舌头、宗族、民族。(创世记10:4–5)
以赛亚书：
祂要来聚集所有民族和舌头，使他们来看我的荣耀；我必在他们中间设个记号，从他们中间差遣逃脱的人到列族去，就是到他施、普勒、雅完，并素来没有听见我名声，没有看见我荣耀的遥远海岛；他们必将我的荣耀传扬在列族中。(以赛亚书66:18–19; 11:10–11)
406e. 圣言中的绝大多数事物也有反面意义，海岛也是如此；在反面意义上，“海岛”表示反对属世人中的真理的虚假。以下经文就提到了在这层意义上的“海岛”。以赛亚书：
我要使大山小山荒废，使它们所有的草都枯干；我要使江河变为海岛，使水池都干涸。(以赛亚书42:15)
这一点可参看前面的解释(AE 4O5h节)。以西结书：
我要降火在玛各和海岛安然居住的人身上。(以西结书39:6)
以赛亚书：
祂必向祂的敌人报应烈怒，报复祂的仇敌；向众海岛施行报应。(以赛亚书59:18)
同一先知书：
看哪，列族都像水桶的一滴，又算如天平上的尘埃；看哪，祂举起众海岛，好像微细之物。(以赛亚书40:15)
此处“列族”表示邪恶，“海岛”表示虚假。又：
众海岛啊，当保持静默；让众民重新得力；让他们近前来，然后说话；让我们一起走近审判吧。海岛看见就都害怕；地极也都战兢。(以赛亚书41:1, 5)
406. Hitherto it has been shown what mountain signifies; it now remains to be shown what island signifies, for it is said,
"Every mountain and island were moved out of their places."
And elsewhere:
"Every island fled away, and the mountains were not found" (Apoc. 16:20).
By islands in the Word are not meant islands, nor those who dwell upon islands, but the natural man is meant as to the truths which are in him, and hence, in the abstract, the truths of the natural man are signified. The truths of the natural man are truths scientific (vera scientifica), which are under the view of the rational man, and the knowledges (cognitions) of truth are what are under the view of the spiritual man; knowledges of truth are what the natural man knows from the Word, and truths scientific are what the natural man sees from the Rational, by which also he is accustomed to confirm the truths of the church.
There are in man two minds, the one higher or interior, called the spiritual mind, and the other lower or exterior, called the natural mind. The natural mind is first opened and cultivated in men because this is nearest the world; the spiritual mind, however, is opened and cultivated afterwards, but only in proportion as man by life receives the knowledges of truth from the Word, or from doctrine from the Word; therefore it is not opened with those who do not apply them to the life. And when the spiritual mind is opened, then the light of heaven flows in through that mind into the natural [mind], and enlightens it, and thus this mind becomes spiritual-natural; for the spiritual mind then sees in the Natural, nearly as a man sees his face in a mirror, and acknowledges those things which agree with itself; but when the spiritual mind is not opened, as is the case with those who do not apply to their life the knowledges of truth and good in the Word, then a mind is still formed with such a man inwardly in the Natural, but this mind consists of actual evils and falsities. The reason is, that the spiritual mind is not opened, by which the light of heaven can be let into the Natural by a direct way, but only through chinks round about, whence a man has the faculty to think, to reason, and speak, and also the power to understand truths; but still not that of loving them, or of doing them from affection. For the faculty of loving truths because they are truths, is only possible by the influx of the light of heaven through the spiritual mind; for the light of heaven [flowing in] through the spiritual mind is conjoined with the heat of heaven, which is love, such as the light of the world is comparatively in the time of spring; but the light of heaven flowing only through chinks into the Natural, is a light separated from the heat of heaven, which is love, such as the light of the world is comparatively in the time of winter.
Hence it may be evident, that the man with whom the spiritual mind is opened, is like a garden and a paradise; and that the man with whom the spiritual mind is not opened, is like a desert, and land covered with snow; because the mind makes the man, for the mind of man consists of understanding and will; hence it is the same whether you say the mind or the man, or whether you say the spiritual and natural mind, or you say the spiritual and natural man. The natural mind, or natural man, as to its truths and falsities, is signified by islands in the Word; as to truths, with those with whom the spiritual mind is opened, and as to falsities, with those with whom the spiritual mind is shut.
[2] That these are signified by islands, is evident from the following passages in the Word.
In Ezekiel:
"Thus said the Lord Jehovih to Tyre; Shall not the islands shake at the sound of thy fall, when the wounded cry, when the slaughter is accomplished in the midst of thee? And all the princes of the sea shall come down from their thrones. The isles shall tremble in the day of thy fall, and the isles that are in the sea shall be troubled at thy departure. All the inhabitants of the isles were astonished at thee, and their kings were sore afraid, their faces were troubled" (26:15, 16, 18; 27:35).
In these two chapters the subject treated of is Tyre, by which is signified the church as to the knowledges (cognitions) of truth and good, and thence are signified in the abstract the knowledges of good and truth. The intelligence and wisdom of the men of the church, by the knowledges of truth and good from the Word, are here first treated of, and afterwards the church vastated as to these. The church vastated as to these, or where the knowledges of truth and good have perished, is described by what is said by the prophet in those verses; the vastation of the knowledges of truth and good by, "when the wounded cry, and when the slaughter is accomplished in the midst of thee," for by the wounded are meant those with whom truths are extinguished, and by the slaughter is meant the very extinction of truth and good. That then all the knowledges (cognitions) which man from his infancy has imbibed from the Word, and all the truths scientific by which he has confirmed them, are disturbed, moved out of their place, and recede, is signified by, "the islands shall shake, and all the princes of the sea shall come down from their thrones"; also by, "The isles shall tremble in the day of thy fall, and the isles that are in the sea shall be troubled"; the isles denoting such knowledges and scientifics as are in the natural man; the princes of the sea denoting primary things therein; the sea signifying the natural man and all things therein in general. That all the goods of truth of the natural man, from the knowledges of truth having been vastated, shall be changed as to their state, is signified by, "All the inhabitants of the isles were astonished at thee, and their kings were afraid, their faces were troubled." The inhabitants of the isles denote the goods of truth of the natural man; for by, to inhabit, in the Word, is signified to live, and by inhabitants, the goods of life; kings denote all truths from good; faces signify the interiors and the affections; to be astonished, afraid, and disturbed, signify to be altogether changed as to state. From these things it is evident what those things involve in the internal sense, namely, that all the knowledges of truth and good, and the confirming scientifics which a man from infancy has learnt from the Word, and from teachers, shall change their places and their state in the natural man, and are unseen, when falsities enter.
[3] In Isaiah:
"The king of Assyria shall lead the captivity of Egypt, and the crowd of Ethiopia [which is] to be carried away; then they shall be afraid and ashamed for Ethiopia their expectation, and for Egypt their glory; and the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help, that we may be delivered from before the king of Assyria; and how shall we be liberated?" (20:4-6).
From these words no one can perceive anything respecting the church, but only a something obscurely historical, the occurrence of which is not known, as that the king of Assyria shall lead away Egypt and Ethiopia into captivity, and that the dwellers of some isle would grieve in heart over it; but yet, here as elsewhere, the concerns of the church are treated of, which concerns are evident when it is known that the king of Assyria signifies the Rational perverted, and thence reasoning from false scientifics which favour the delight of the natural loves, over which the natural man grieves, because it is perverted thereby. For by, "the king of Assyria shall lead the captivity of Egypt, and the crowd of Ethiopia [which is] to be carried away," is signified, that the perverted Rational will claim to itself the scientifics of the natural man, and will confirm itself thereby, and also by its delights, which [such scientifics] favour. The king of Assyria denotes the perverted Rational; to lead captive, and carry away the crowd, denotes to apply them and to confirm them. Egypt denotes the scientific of the natural man, and Ethiopia denotes the delight which it favours. That the goods of truth of the natural man grieve on that account, or that the natural man, in which are the goods of truth, grieves, is signified by all those things that follow, namely, that "they shall be afraid and ashamed for Ethiopia their expectation, and for Egypt their glory; and the inhabitant of the isle shall say in that day"; with what follows. The inhabitant of the isle denotes the good of truth of the natural man, or the natural man in whom is the good of truth; the inhabitant signifying good, and an island truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, when yet it is therein.
[4] In the same:
"They shall lift up their voice, they shall shout; for the majesty of Jehovah they shall cry from the sea. Wherefore honour Jehovah in the fire (urim), the name of the God of Israel in the isles of the sea" (24:14, 15).
The vastation of the church is treated of in this chapter, and in these verses the establishment of a new church among the Gentiles; the joy of these is what is described by, "They shall lift up their voice, they shall shout; for the majesty of Jehovah they shall cry from the sea," or from the west. For by the sea, when the west is meant thereby, is signified the Natural. The reason is that those who dwell in the western quarter in the spiritual world are in natural good, but in the eastern quarter those who are in celestial good; and because the Gentiles, from whom the church [was formed], were in natural good, it is therefore said, honour ye Jehovah in the fire (urim), the name of the God of Israel in the isles of the sea. By this is signified that they would worship the Lord from the goods and truths of the natural man, for the term urim signifies fire, or a hearth, by which is denoted the good of love of the natural man. The isles of the sea signify the knowledges of truth and good, which are the truths of the natural man; and to honour signifies to worship and adore. By Jehovah and the God of Israel is meant the Lord, who is called Jehovah where the subject treated of is good, and the God of Israel where the subject is truth; it is therefore said, "honour ye Jehovah in the fire" (urim), that is, from good, and "the name of the God of Israel in the isles of the sea," that is, from truths. Hence also it is evident, that by the isles of the sea are signified the truths of the natural man.
[5] In the same:
"He shall not extinguish, neither break in pieces, till he have set judgment in the earth; and the isles shall hope in his law. Sing unto Jehovah a new song, his praise the end of the earth, ye that go down to the sea, its fulness; the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto Jehovah, and declare his praise in the islands" (405), where they are explained. By, "Let them give glory unto Jehovah, and declare his praise in the islands," is signified worship from internals and externals. To give glory denotes worship from internals, and to declare praise denotes to worship from externals, for externals declare; and islands denote the truths of the natural man, from which worship [proceeds].
[6] In the same:
"Attend unto me, my people, and give ear unto me, O my nation; for a law shall proceed from me, and I will stir up my judgment for a light of the people. My justice is near, my salvation is gone forth, and mine arms shall judge the peoples; the isles shall hope in me, and on mine arm shall they trust" (51:4, 5).
These things are said concerning the Lord; "Attend unto me, my people, and give ear unto me, O my nation," signifies all of the church who are in truths and goods; people denoting those who are in truths, and nation those who are in goods. It is said, attend and give ear, in the plural, because all are meant. "A law shall proceed from me, and I will stir up my judgment for a light of the people," signifies that from Him [are] Divine good and Divine truth, whence is enlightenment; law signifying the Divine good of the Word, and judgment the Divine truth of the Word. For a light of the people signifies enlightenment. "My justice is near, my salvation is gone forth," signifies judgment, when those are saved who are in the good of love and in the truths thence. Justice is said of the salvation of those who are in good at the day of judgment, and salvation of the salvation of those who are in truths. "Mine arms shall judge the people," signifies judgment upon those of the church who are in falsities, people here being taken in an opposite sense. "The isles shall hope in me, and on mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; isles signifying, those who are remote from the truths of the church, because they are in natural light, and not yet in spiritual light from the Word; and to trust on His arm, signifies confidence in the Lord who has all power; arm, when said of the Lord, denoting omnipotence.
[7] In the same:
"Listen, O isles, and hearken, ye people from afar" (49:1).
Isles [stand] for those who are in truths, and people from afar for those who are in goods, and, in the abstract, truths and goods, both in the natural man. From afar is said of the goods in the natural man, whereas near [is said] of the goods in the spiritual man. People here signify goods, because in the original tongue they are called by a different expression from the people by whom are signified truths; for by this expression they are also denominated nations, by whom are signified goods, as is evident from the same expression in Genesis (25:26).
[8] In Jeremiah:
"Hear the Word of Jehovah, ye nations, and declare it in the isles afar off" (31:10).
Nations mean those who are in goods, and, in the abstract, goods; and islands mean those who are in truths, and, in the abstract, truths in the natural man. Afar off signifies remote from the truths of the church, which are spiritual (that afar off signifies this, may be seen, n. 8918); but those words, in the purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural [man] the truths of the Word, for this it is that the nations declare in the islands afar off; but this pure sense, which the angels possess, can scarcely be perceived by men, because they are scarcely able to think apart from persons and places; because the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons, and is, consequently, more finite than the spiritual. This also is the reason why many things that have been explained, perhaps hardly fall into the ideas of the thought of those who keep the sight of the mind upon the meaning of the expressions.
[9] In David:
"The kings of Tarshish and of the isles shall bring a present; the kings of Sheba and Seba shall offer a gift" (1171, 3240; and that the former are meant by Tarshish, will be seen just below; and because those are meant, those also are meant who are in the knowledges of truth and good.
[10] In Isaiah:
"Who are these that fly as clouds, and as doves to their windows? Because the isles confide in me, and the ships of Tarshish in the beginning, to bring thy sons from far" (1977, 6385; and that windows signify truths in light, and thence the intellectual part, n. 655, 658, 3391.)
[11] In the same:
"Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth any one enter; from the land of Chittim he shall plainly come to them. The inhabitants of the island are silent, the merchant of Zidon who passeth over the sea, they have replenished thee. Blush, O Zidon, for the sea saith, I have not travailed, neither brought forth the fortification of the sea. I have not brought up young men, I have not brought virgins to adult age. At the report from Egypt they shall be seized with grief, as at the report of Tyre. Pass over into Tarshish; howl, ye inhabitants of the isle" (23:1, 2, 4-6).
The desolation of truth in the church is thus described; for by the ships of Tarshish are signified the knowledges of good from the Word, and by Tyre the knowledges of truth thence. That there is no longer good because there are no truths, is signified by, "Howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth any one enter in." That falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by, "from the land of Chittim he shall plainly come to them." The inhabitants of the island are silent, the merchant of Zidon, who passeth over the sea, they have replenished thee. The land of Chittim signifies falsities; the inhabitants of the island signify the goods of truth in the natural man, as explained above; the merchant of Zidon signifies knowledges from the Word; who passeth over the sea, signifies, which are in the natural man; who have replenished thee, namely, the ships of Tarshish, signifies, who have enriched thee by them. The vastation of truth and good in the natural man is further described by, "Blush, O Zidon; for the sea saith, I have not travailed, neither brought forth the fortification of the sea. I have not brought up young men, I have not brought virgins to adult age." By Zidon, as well as by Tyre, are signified the knowledges of truth and good in the church. By, the sea, even the fortification of the sea, is signified the whole natural man; by, I have not travailed, neither brought forth, is signified that there is not anything of the church conceived or generated; by young men are signified the affections of truth, and by virgins the affections of good. That this was the case in consequence of knowledges from the Word and confirming scientifics being applied to falsities and evils, is signified by, "at the report from Egypt they shall be seized with grief, as at the report of Tyre." Egypt signifies scientifics; Tyre, knowledges (cognitions) from the Word; here those vastated by falsities and evils to which they are applied; and inasmuch as there is lamentation on this account, it is therefore said, they shall be seized with grief. That all good would thus perish in the natural man, and [all] truth therein, is signified by, pass over into Tarshish; howl, ye inhabitants of the isle. Tarshish signifies the interior goods and truths in the natural [man]; the inhabitants of the isle signify the exterior goods and truths therein, as also above; to howl signifies grief on account of vastation.
[12] In Jeremiah:
"I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me. All the kings of Tyre, and all the kings of Zidon, and the kings of the isle which is in the passage of the sea" (275, 342). The vastation of these things is meant by the cup of Jehovah which he made the nations to drink.
[13] In the same:
"Because of the day that cometh to lay waste all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth; for Jehovah layeth waste the Philistines, the remnant of the island of Caphtor" (2049, 3412, 8093, 8313). By cutting off from Tyre and Zidon every helper that remaineth, is signified that they have no longer any knowledge of truth and good; the helper that remaineth signifies that they are no longer concordant; the same is also signified by the remnant of the island of Caphtor.
[14] In the same:
"Pass over into the isles of the Chittimites, and see; send into Arabia, and consider well, and see whether there be such a thing, whether a nation hath changed their gods" (2:10, 12).
That they would pass over and send into the isles of the Chittimites and into Arabia, does not signify that they would send thither, but to all who live naturally in truths and goods according to their religion. The isles of the Chittimites denote where those are who live naturally in truths, and Arabia where they are who live naturally in goods, namely, according to their religion. The Chittimites and Arabia signify such persons and such things; for all those who have not the Word, or any revelation from heaven, and live according to their religion, live naturally; for to live spiritually is to live only according to truths and goods from the Word, and from revelation out of heaven.
[15] In Zephaniah:
"Jehovah will be formidable upon them: for he will make lean all the gods of the nations, that they may worship him, every one from his place; all the isles of the nations, ye Ethiopians also, shall be slain by my sword" (Doctrine of the New Jerusalem 21.)
[16] In David:
"He shall have dominion from sea to sea, and from the river unto the ends of the earth. The islands shall bow themselves before him; and his enemies shall lick the dust" (Psalms 72:8, 9).
These things are said concerning the Lord; and by having dominion from sea to sea, and from the river unto the ends of the earth, is meant His dominion over all things of heaven and the church; for in the spiritual world the boundaries are seas, and the intermediates are earths, where there are habitations for angels and spirits. Hence by, "from sea to sea," are signified all things of heaven, and because all things of heaven all things of the church are also signified; for the goods of love, and the truths thence, constitute heaven and also the church, therefore by, "from sea to sea," are signified also all things of the church. All things of heaven and of the church are signified by, "from the river unto the ends of the earth"; but by these words are signified all things of heaven and of the church as to truths, and by, from sea to sea, all things of heaven and of the church as to goods. For seas in the spiritual world are the boundaries of the earth east and west; and in the earths from the east towards the west dwell those who are in the good of love; but the river signifies the first boundary, and the ends of the earth [signify] the last [boundaries] from south to north, where those dwell who are in truths from good, which boundaries also the rivers Jordan and Euphrates respectively represented to the land of Canaan. The places that are about the ultimate boundaries, are meant by islands, by which, therefore, are signified truths in ultimates; these, although they are not truths are still accepted as truths. For genuine truths are diminished from the centre towards the boundaries, because those who are around the boundaries are in natural light, and thus not in spiritual light. By enemies are signified evils, concerning whom it is said that they shall lick the dust, that is, that they are accursed.
[17] In the same:
"Jehovah reigneth; the earth shall rejoice; many isles shall be glad" (Psalms 97:1).
By these words is signified that the church where the Word is and the church where the Word is not, consequently, those who are in spiritual truths and those who are not in spiritual truths, shall rejoice on account of the Lord's kingdom. By the earth is signified the church where the Word is, and by the islands [the church] where the Word is not, consequently, those who are remote from spiritual truths; for the truths of the Word are alone spiritual, whereas with those who are outside the church, because they have not the truths of the Word, there are only natural truths; hence it is that they are called islands.
[18] By islands in the Word are not meant some islands of the sea, but places in the spiritual world inhabited by those who are in a natural knowledge of cognitions (scientia cognitionum) in some degree harmonising with the knowledges of truth and good in the Word; these places sometimes appear there as islands in the sea; whence, in an abstract sense, by islands are signified the truths of the natural man. This denomination is from the sea, in which there are islands, for the sea signifies the generals of truth, or the truths of the natural man in general. These things are signified by islands in Genesis:
"The sons of Javan were Elishah and Tarshish, Kittim and Dodanim. From these were the isles of the nations dispersed in their lands; every one after his tongue, after their families, in their nations" (10:4, 5).
And in Isaiah:
"He shall come to gather all nations and tongues, that they may come and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations" (66:18, 19; likewise Isaiah 11:10-12).
[19] Because most things in the Word have also an opposite sense, so also have islands; in which sense islands signify the falsities opposed to the truths which are in the natural man. In this sense islands are mentioned in the following passages.
In Isaiah
"I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools" (42:15).
This may be seen explained in the preceding article.
In Ezekiel:
"I will send a fire on Magog, and among the careless inhabitants of the isles" (39:6).
In Isaiah:
"Anger to his adversaries, retribution to his enemies; to the islands he will retaliate retribution" (59:18).
In the same:
"Behold, the nations are as a drop of a bucket, and are counted as the dust of the balance: behold, he taketh up the isles as one of the least of things" (40:15).
The nations here mean evils, and the isles falsities.
In the same:
"Keep silence, O islands; let the people renew their strength; let them come near, then let them speak; let us come near together to judgment. The isles saw it, and feared; the ends of the earth trembled" (41:1, 5).
406. Thus far it has been shown what "mountain" signifies; it remains to be shown what "island" signifies, for it is said, "Every mountain and island were moved out of their places;" and elsewhere:
Every island fled away, and the mountains were not found (Revelation 16:20).
"Islands" in the Word do not mean islands nor those who dwell upon islands, but the natural man in respect to the truths that are in it is meant, and thus, in an abstract sense, the truths of the natural man are signified. The truths of the natural man are true knowledges [scientifica], which are under the intuition of the rational man, and the cognitions of truth which are under the intuition of the spiritual man; the cognitions of truth are such as the natural man knows from the Word, while true knowledges [scientifica] are such as the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church. There are with man two minds, one higher or interior, which is called the spiritual mind; and the other lower or exterior, which is called the natural mind. The natural mind is first opened and cultivated with men, because this most nearly stands forth in the world; and afterwards the spiritual mind is opened and cultivated, but only to the extent that man receives in the life the cognitions of truth from the Word, or from doctrine from the Word; consequently with those who do not apply knowledges to the life it is not opened. But when the spiritual mind is opened the light of heaven flows in through that mind into the natural mind and enlightens it, whereby the natural mind becomes spiritual-natural; for the spiritual mind then sees in the natural almost as a man sees his face in a mirror, and acknowledges the things that are in agreement with itself. But when the spiritual mind is not opened, as is the case with those who do not apply to their life the cognitions of truth and good that are in the Word, there is nevertheless formed in man a mind in the interior part of the natural; but this mind consists of mere falsities and evils; because the spiritual mind, by which the light of heaven is let into the natural by a direct way is not opened; but [light is let in] only through chinks round about; from this a man has the faculty to think, reason, and speak, and also the faculty to understand truths, but not the faculty to love them, or to do them from affection. For the faculty to love truths because they are truths is given only through an influx of the light of heaven through the spiritual mind; for the light of heaven through the spiritual mind is conjoined with the heat of heaven, which is love, which is comparatively like the light of the world in the time of spring; but the light of heaven flowing only through chinks into the natural is a light separated from the heat of heaven which is love, and this light is comparatively like the light of the world in the time of winter. This makes clear that a man in whom the spiritual mind is opened is like a garden and a paradise; but a man in whom the spiritual mind is not opened is like a wilderness, and like land covered with snow. Because the mind makes the man (the mind consisting of understanding and will) it is the same whether you say the mind or the man, thus whether you say the spiritual and natural mind or the spiritual and natural man.
The natural mind or natural man, in respect to its truths and its falsities, is signified by "islands" in the Word, in respect to truths with those in whom the spiritual mind is opened, and in respect to falsities with those in whom the spiritual mind is closed.
[2] That these are signified by "islands" can be seen from the following passages in the Word. In Ezekiel:
Thus said the Lord Jehovih to Tyre: Shall not the islands quake at the sound of thy fall, when the wounded shall groan, when the slaughter shall be accomplished in the midst of thee? And all the princes of the sea shall come down from 1their thrones. The islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted at thy departure. All the inhabitants of the islands were astonished at thee, and their kings shuddered shuddering, their faces were troubled (Ezekiel 26:15-16, 18; 27:35).
These two chapters treat of Tyre, which signifies the church in respect to the knowledges of truth and good, and in an abstract sense the knowledges of truth and good. In the first place the intelligence and wisdom of the men of the church through the knowledges of truth and good from the Word is treated of, and afterwards the church vastated in respect to these. The church vastated in respect to these, or where the knowledges of truth and good have perished is described by what is said by the prophet in these verses; the vastation of the knowledges of truth and good by "when the wounded shall groan, and when the slaughter shall be accomplished in the midst of thee," "the wounded" meaning those in whom truths are extinguished, and "slaughter" meaning the very extinction of truth and good.
That all knowledges that man from his infancy has imbibed from the Word, also all true knowledges by which he has confirmed them, are then disturbed, moved out of their place, and recede is signified by "the islands shall tremble, and all the princes of the sea shall come down from their thrones," also by "the islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted," "islands" meaning these cognitions and knowledges in the natural man; "the princes of the sea" primary things therein, "sea" signifying the natural man and all things therein in general. That all goods of truth of the natural man, because of the vastation of the knowledges of truth, shall be changed as to their state is signified by "all the inhabitants of the islands were astonished at thee, and their kings shuddered, their faces were troubled;" "the inhabitants of the islands" mean the goods of truth of the natural man, for "to inhabit," in the Word, signifies to live, and "inhabitants" the goods of life; "kings" mean all truths from good; "faces" signify the interiors and the affections; "to be astonished," "affrighted," and "troubled" signify to be entirely changed as to state. This makes clear what these things involve in the internal sense, namely, that all cognitions of truth and good and the confirming knowledges that man from infancy has imbibed from the Word and from teachers, will change their places and their state in the natural man and perish out of sight when falsities enter.
[3] In Isaiah:
The king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away; then shall they be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of this island shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from before the king of Assyria; and how shall we escape? (Isaiah 20:4-6).
No one can perceive anything about the church in these words, but only something obscurely historical, which is not known to have occurred, as that the king of Assyria will lead away Egypt and Cush into captivity, and that the dwellers of some island would grieve in heart over it; yet, here as elsewhere, some matter of the church is treated of, and this matter becomes manifest when it is known that "the king of Assyria" signifies the rational perverted, and thence the reasoning from false knowledges which favor the delight of natural loves, over which the natural man grieves because it is perverted thereby; for "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away" signifies that the perverted rational will claim to itself the knowledges of the natural man, and will confirm itself by these and by its delights, which these favor, "the king of Assyria" meaning the rational perverted, "to lead the captivity" and "to carry away the crowd" meaning to claim for itself and to confirm itself by reasonings, "Egypt" meaning the knowing faculty of the natural man, and "Cush" the delight which it favors.
That the goods of truth of the natural man grieve on this account, or that the natural man, in which are the goods of truth, grieves is signified by all the things that follow, namely, that "they shall be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of the island shall say in that day," and what follows; "the inhabitant of the island" meaning the good of truth, of the natural man, or the natural man in whom is the good of truth, "inhabitant" signifying good, and "island" truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, and yet it is there.
[4] In the same:
These shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea; therefore glorify Jehovah in Urim, the name of [Jehovah] the God of Israel in the islands of the sea (Isaiah 24:14-15).
This chapter treats of the vastation of the church, and in these verses of the establishment of a new church among the gentiles; the joy of these is described by "they shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea," or from the west; "the sea" when it means the west signifying the natural, for the reason that those who dwell in the western quarter in the spiritual world are in natural good, while those who dwell in the eastern quarter are in celestial good; and as the Gentiles of whom the church was constituted were in natural good it is said "glorify Jehovah in Urim, the name of the God of Israel in the islands of the sea," which signifies that they were to worship the Lord from the goods and truths in the natural man, for "Urim" means a fire and a hearth, and these signify the good of love of the natural man; "the islands of the sea" signify the knowledges of truth and good, which are the truths of the natural man; and "to glorify" signifies to worship and adore; "Jehovah" and "God of Israel" mean the Lord, who is called "Jehovah" where good is treated of, and "the God of Israel" where truth is treated of; it is therefore said "glorify Jehovah in Urim," that is, from good, "and the name of the God of Israel in the islands of the sea," that is, from truths. This makes clear that "islands of the sea" signify the truths of the natural man.
[5] In the same:
He shall not quench nor break till He have set judgment in the earth; and the islands shall hope in His law. Sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, its fullness, ye islands and the inhabitants thereof. Let the wilderness and its cities extol, the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains. Let them give glory unto Jehovah, and declare His praise in the islands (405, where this is explained; "let them give glory unto Jehovah, and let the islands declare His praise," signifies worship from internals and externals; "to give glory" meaning worship from internals, and "to declare praise" worship from externals, for externals declare, and "islands" mean the truths of the natural man from which is worship.
[6] In the same:
Attend unto Me, My people, and give ears unto Me, O My nation; for the law shall go forth from Me, and I will arouse My judgment for a light of the peoples. My righteousness is near, My salvation is gone forth, and Mine arms shall judge the peoples; the islands shall hope in Me, and on Mine arm shall they trust (Isaiah 51:4-5).
This is said of the Lord; "Attend unto Me, My people, and give ears unto Me, O My nation," signifies all who are of the church who are in truths and goods, "people" meaning those who are in truths and "nation" those who are in goods. It is said "attend" and "give ears," in the plural, because all are meant; "the law shall go forth from Me, and I will arouse My judgment for a light of the peoples," signifies that from Him are Divine good and Divine truth, from which is illustration; "law" signifying the Divine good of the Word, and "judgment" the Divine truth of the Word, "for a light of the people" signifying illustration; "My righteousness is near, My salvation is gone forth," signifies the judgment, when those who are in the good of love and in truths therefrom are saved, "righteousness" having reference to the salvation of those who are in good at the day of judgment, and "salvation" of those who are in truths; "Mine arms shall judge the peoples" signifies judgment upon those of the church who are in falsities, "peoples" here having the contrary sense; "the islands shall hope in Me, and on Mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; "the islands" signifying those who are remote from the truths of the church because they are in natural light and not yet in spiritual light from the Word, and "to trust on His arm" signifies trust in the Lord who has all power, "arm" in reference to the Lord meaning omnipotence.
[7] In the same:
Hear, O islands, and attend ye peoples from afar (Isaiah 49:1).
"The islands" stand for those who are in truths, and "the peoples from afar" for those who are in goods, and in an abstract sense, truths and goods, both in the natural man; "from afar" is predicated of the goods that are in the natural man, while "near" is predicated of the goods that are in the spiritual man. "Peoples" here signify goods, because in the original a different word is used from that which signifies truths; for this word is also applied to nations, whereby goods are signified (as is evident from the same word in Genesis 25:23).
[8] In Jeremiah:
Hear the word of Jehovah, ye nations, and declare it in the islands afar off (Arcana Coelestia 8918). But these words in a purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural man, the truths of the Word, for it is this that "the nations declare in the islands afar off;" but this pure sense, which is for angels, is with difficulty perceived by men, for it is with difficulty that men can think abstractedly from persons and places, for the reason that the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons and is consequently more limited than the spiritual. And this is why many things that have been explained will perhaps with difficulty fall into the ideas of the thought of those who keep the sight of the mind fixed on the sense of the words.
[9] In David:
The kings of Tarshish and of the islands shall bring an offering; the kings of Sheba and Seba shall offer a gift (1171, 3240; and that the interior truths of the natural man are meant by "Tarshish," see just below.) And because these are meant, those who are in the knowledges of truth and good are also meant.
[10] In Isaiah:
Who are these that fly as a cloud, and as doves to their windows? Because the islands shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far (Arcana Coelestia 1977, 6385; and that "windows" signify truths in light, and therefore the intellectual, n. 655, 658, 3391)
[11] In the same:
Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; from the land of Kittim it shall plainly come to them. The inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee. Be ashamed, O Zidon, for the sea saith, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins. When the report comes from Egypt they shall be in travail, as at the report respecting Tyre. Pass ye over into Tarshish; howl, ye inhabitants of the island (Isaiah 23:1-2, 4-6).
This describes the desolation of truth in the church; for "the ships of Tarshish" signify the knowledges of good from the Word, and "Tyre" the knowledges of truth therefrom. That there is no good because there are no truths is signified by "howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth anyone enter," that falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by "from the land of Kittim it shall plainly come to them; the inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee;" "the land of Kittim" signifies falsities; "the inhabitants of the island" signify the goods of truth in the natural man (as above); "the merchant of Zidon" signifies the knowledges from the Word; "passeth over the sea" signifies which are in the natural man; "they have filled thee" (that is, the ships of Tarshish) signifies, they have enriched thee by them. The vastation of truth and good in the natural man is further described by "Be ashamed, O Zidon, for the sea said, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins;" "Zidon," as well as "Tyre," signifies the knowledges of truth and good in the church; "the sea, the stronghold of the sea," signifies the whole natural man; "I have not travailed, neither brought forth," signifies that there is nothing of the church conceived or generated; "young men" signify the affections of truth, and "virgins" the affections of good. This took place because cognitions from the Word and confirming knowledges [scientifica] were applied to falsities and evils which is signified by "when the report comes from Egypt they shall be in travail, as at the report respecting Tyre;" "Egypt" signifying knowledges [scientifica]; "Tyre," the cognitions from the Word, here those vastated by the falsities and evils to which they have been applied; and as there is lamentation on this account it is said "they shall be in travail." That all good in the natural man and all truth there would thus perish is signified by "pass ye over into Tarshish; howl, ye inhabitants of the island;" "Tarshish" signifying interior goods and truths in the natural man; "the inhabitants of the island" signifying exterior goods and truths therein (as above), "to howl" signifying grief on account of vastation.
[12] In Jeremiah:
I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me, all the kings of Tyre, and all the kings of Zidon, and the kings of the island which is in the crossing (beyond) the sea (275, 342). The vastation of these things is meant by "the cup of Jehovah which the prophet made the nations to drink."
[13] In the same:
Because of the day that cometh to devastate all the Philistines, to cut off from Tyre and Zidon every residue that helpeth; for Jehovah devastates the Philistines, the remnant of the island of Caphtor (Arcana Coelestia 2049, 3412, 3413, 8093, 8313); "to cut off from Tyre and Zidon every residue that helpeth" signifies that they have no knowledge of truth and good; "the residue that helpeth" signifying that they are no longer concordant; "the remnant of the island of Caphtor" has a like signification.
[14] In the same:
Pass over into the islands of the Kittim and see; send into Arabia and consider well, and see whether there hath been such a thing, whether a nation hath changed gods (Jeremiah 2:10-11).
"To pass over and to send into the islands of the Kittim and into Arabia" does not signify to send to those places, but to all who live naturally in truths and goods according to their religious principle; "the islands of the Kittim" meaning where those are who live naturally in truths, and "Arabia" where those are who live naturally in goods, that is, according to their religious principle; "the Kittim" and "Arabia" signify such persons and things; for all who do not have the Word or any revelation from heaven, and live according to their religious principle, live naturally; for to live spiritually is to live solely in accordance with truths and goods from the Word and from revelation out of heaven.
[15] In Zephaniah:
Jehovah will be fearful upon them; for He will make lean all the gods of the earth, 2that they may worship Him, every man from his place, all the islands of the nations, ye Kushites also, slain by my sword shall they be (The Doctrine of the New Jerusalem 21.)
[16] In David:
He shall have dominion from sea to sea, and from the river even unto the uttermost parts of the earth. The islands shall bow low before Him; and His enemies shall lick the dust (Psalms 72:8-9).
This is said respecting the Lord; and "to have dominion from sea to sea, and from the river even unto the uttermost parts of the earth," means His dominion over all things of heaven and the church; for the boundaries in the spiritual world are seas, and the intermediate regions are lands, where there are habitations for angels and spirits; therefore "from sea to sea" signifies all things of heaven, and because all things of heaven, it signifies also all things of the church; for the goods of love and the truths therefrom are what constitute both heaven and also the church, so "from sea to sea" signifies also all things of the church.
All things of heaven and of the church are signified by "from the river even unto the uttermost parts of the earth;" but this signifies all things of heaven and of the church in respect to truths, while "from sea to sea" signifies all things of heaven and of the church in respect to goods; for in the spiritual world the seas are the boundaries of the land east and west, and in the lands from the east to the west those dwell who are in the good of love; while "the river" means the first boundary, and "the uttermost parts of the earth" the last boundaries from south to north, where those dwell who are in truths from good; these boundaries were represented in respect to the land of Canaan by the rivers Jordan and Euphrates. Because the places that are about the last boundaries are meant by "islands," these signify truths in last things; and these, although they are not truths, are accepted as truths; for genuine truths are diminished from the midst towards the borders, since those who are about the borders are in natural light, and not so much in spiritual light. "Enemies" signify evils, of whom it is said that they "shall lick the dust," that is, that they are damned.
[17] In the same:
Jehovah reigneth; the earth shall exult; many islands shall be glad (Psalms 97:1).
This signifies that the church where the Word is and the church where the Word is not, consequently those who are in spiritual truths and those who are in truths not spiritual, shall rejoice on account of the Lord's kingdom. "The earth" signifies the church where the Word is, and "the islands" the church where the Word is not, consequently those who are far away from spiritual truths; for the truths of the Word only are spiritual, whereas those who are outside the church, as they do not have the truths of the Word, have only natural truths; this is why they are called "islands."
[18] By "islands" in the Word certain islands of the sea are not meant, but places in the spiritual world inhabited by those who have a natural knowledge of cognitions that in some measure agree with the cognitions of truth and good that are in the Word; and these places sometimes appear there as islands in a sea; so in an abstract sense "islands" signify the truths of the natural man. This is so called from a sea in which there are islands, for "the sea" signifies the generals of truth, or the truths of the natural man in general. This is the signification of "islands" in Genesis:
The sons of Javan were Elisha and Tarshish, Kittim, and Dodanim. From these were the islands of the nations separated in their lands; everyone after his tongue, after their families, in their nations (Genesis 10:4-5).
And in Isaiah:
He will come to gather all nations and tongues that they may come and see My glory; and I will set a sign among them, and I will send those of them that escape unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the islands afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isaiah 66:18-19; likewise Isaiah 11:10-11).
[19] As most things in the Word have also a contrary sense, so have islands; and in this sense "islands" signify the falsities opposed to the truths in the natural man. In this sense "islands" are mentioned in the following passages. In Isaiah:
I will make waste mountains and hills and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15-16).
This may be seen explained in the preceding article, n. Ezekiel 39:6).
In Isaiah:
[He will repay] wrath to His adversaries, retribution to His enemies; to the islands He will repay retribution (Isaiah 59:18).
Behold, the nations are as a drop from a bucket, and are reckoned as the dust of the balance; behold, He taketh up the islands as a very little thing (Isaiah 40:15).
"Nations" here stand for evils, and "the islands" for falsities. In the same:
Keep silence, O islands; let the peoples renew power; let them draw near, then let them speak; let us come near together for judgment. The islands saw and feared; the ends of the earth trembled (Isaiah 41:1, 5).
Footnotes:
1. The photolithograph has "upon their thrones;" the Hebrew "from their thrones," as is also given in the following explanation.
2. The photolithograph has "of the nations;" Hebrew "of the earth," as also found in AE 50; AC 1158.
406. Hactenus ostensum est quid significat "mons"; sequitur ut ostendatur quid significat "insula", nam dicitur, "Omnis mons et insula e locis suis emota sunt"; et alibi,
"Omnis insula fugit, et montes non inventi sunt" (Apocalypsis 16:20).
Per "insulas" in Verbo non intelliguntur insulae, nec illi qui habitant super insulis, sed intelligitur naturalis homo quoad vera quae in illo, et inde abstracte significantur vera naturalis hominis. Vera naturalis hominis sunt vera scientifica, quae sub intuitione rationalis hominis sunt, et sunt cognitiones veri, quae sub intuitione spiritualis hominis sunt; cognitiones veri sunt quae scit naturalis homo ex Verbo, et vera scientifica sunt quae videt naturalis homo ex rationali, per quae etiam solet confirmare vera ecclesiae. Sunt apud hominem binae mentes; una superior seu interior, quae mens spiritualis vocatur, et altera inferior seu exterior, quae mens naturalis vocatur. Mens naturalis primum apud homines aperitur et excolitur, quia haec proxime exstat mundo; mens autem Spiritualis postea aperitur et excolitur, sed quantum homo vita recipit cognitiones veri quae ex Verbo seu ex doctrina e Verbo; quare non aperitur apud illos qui non applicant illas vitae. Et cum aperitur mens spiritualis, tunc influit lux caeli per illam mentem in naturalem et illustrat eam, ex quo haec mens fit spiritualis naturalis; nam tunc videt mens spiritualis in naturali paene sicut homo faciem suam in speculo, et agnoscit illa quae concordant secum. At cum spiritualis mens non aperta est, ut fit apud illos qui non vitae suae applicant cognitiones veri et boni quae in Verbo, tunc formatur usque mens apud illum interius in naturali, sed haec mens consistit ex meris falsis et malis, ex causa quia mens spiritualis non aperta est, per quam lux caeli immittitur in naturale per viam rectam, sed solum per rimas circumcirca; unde ei facultas cogitandi, ratiocinandi et loquendi, et quoque facultas intelligendi vera, sed usque non facultas amandi illa, seu ex affectione faciendi illa; nam facultas amandi vera quia vera sunt datur solum per influxum lucis caeli per spiritualem mentem: lux enim caeli per spiritualem mentem conjuncta est cum calore caeli, qui est amor, qualis est comparative lux mundi tempore veris; at lux caeli influens per rimas in naturale, est lux separata a calore caeli, qui est amor, qualis est comparative lux mundi tempore hiemis. Inde patere potest quod homo, apud quem spiritualis mens aperta est, sit sicut hortus et paradisus; et quod homo, apud quem spiritualis mens non aperta est, sit sicut solitudo, et sicut terra nive obtecta. Quoniam mens facit hominem, mens enim ejus est intellectus et voluntas, inde idem est sive dicas mentem sive hominem, ita Sive dicas mentem spiritualem et naturalem sive dicas hominem spiritualem et naturalem.
Mens naturalis seu homo naturalis quoad vera ejus et quoad falsa ejus significatur per "insulas" in Verbo; quoad vera apud illos apud quos Spiritualis mens aperta est, et quoad falSa apud illos apud quos spiritualis mens occlusa est.
[2] Quod illa significentur per "insulas", constare potest ex sequentibus locis in Verbo:
Apud Ezechielem,
"Sic dixit Dominus Jehovih Tyro, Nonne ob sonum casus tui, cum gemet confossus, cum peragetur caedes in medio tui, contremiscent insulae? et descendent 1
desuper thronis suis omnes principes maris:... contremiscent insulae die casus tui, et perturbabuntur insulae quae in mari ob exitum tuum.... Omnes habitatores insularum obstupuerunt super te, et reges earum cohorruerunt horrore; turbatae sunt facies" ejus (26:15, 16, 18; 27:35):
agitur in binis illis capitibus de Tyro, per quam significatur ecclesia quoad cognitiones veri et boni, et inde significantur cognitiones veri et boni abstracte; et primum ibi agitur de intelligentia et sapientia hominum ecclesiae per cognitiones veri et boni ex Verbo, et postea de ecclesia vastata quoad illas. Ecclesia vastata quoad illas, seu ubi cognitiones veri et boni perierunt, describitur per illa quae apud Prophetam in illis versibus: vastatio cognitionum veri et boni per "cum gemet confossus, et cum peragetur caedes in medio tui"; per "confossos" enim intelliguntur illi apud quos exstincta sunt vera, et per "caedem" intelligitur ipsa exstinctio veri et boni: quod tunc omnes cognitiones quas homo hausit ex Verbo ab infantia, et omnia vera scientifica per quae confirmavit illas, perturbentur, emoveantur loco, et recedant, significatur per quod "contremiscent insulae, et descendent desuper thronis suis omnes principes maris", tum per "tremiscent insulae die casus tui, et mari; in perturbabuntur insulae quae in mari"; "insulae" sunt illae cognitiones et illa scientifica quae in naturali homine, "principes maris" sunt primaria ibi ("mare" significat naturalem hominem et omnia ibi in communi): quod omnia bona veri naturalis hominis ex vastatis cognitionibus veri quoad statum suum mutabuntur, significatur per quod "omnes habitatores insularum obstupuerunt, et reges earum cohorruerunt, turbatae sunt facies"; "habitatores insularum" sunt bona veri naturalis hominis, per "habitare" enim in Verbo significatur vivere, et per "habitatores" bona vitae; "reges" sunt omnia vera ex bono; "facies" significant interiora et affectiones; "obstupescere", "cohorrere" et "turbari", significant prorsus mutari quoad statum. Ex his patet quid illa in sensu interno involvunt, nempe quod omnes cognitiones veri et boni, ac scientifica confirmantia, quae homo ex Verbo et ex magistris ab infantia hausit, mutent sua loca et suum statum in naturali homine, et pereant e conspectu, quando falsa intrant.
[3] Apud Esaiam,
"Ducet rex Aschuris captivitatem Aegypti, et turbam deportandam Kuschi;... tunc consternabuntur et erubescent ob Kuschum exspectationem eorum, et ob Aegyptum decus eorum: et dicet habitator insulae hujus in die illo, Ecce sic exspectatio nostra quo fugimus in auxilium, ut eriperemur a coram rege Aschuris, et quomodo liberabimur nos?" (20:4-6):
nemo aliquid ecclesiae ex his percepturus est, sed modo aliquod obscurum historicum, quod non scitur num exstiterit; ut quod rex Assyriae in captivitatem abducet Aegyptum et Kuschum, et quod habitatores alicujus insulae corde dolerent super id. At usque hic ut alibi de re ecclesiae agitur; quae res patet cum scitur quod "rex Aschuris" significet rationale perversum, et inde ratiocinationem ex scientificis falsis faventibus jucundo amorum naturalium, super quo dolet naturalis homo quia per id pervertitur: nam per " 2
Ducet rex Aschuris captivitatem Aegypti, et turbam deportandam Kuschi", significatur quod rationale perversum sibi addicet scientifica naturalis hominis, et se confirmabit per illa et per jucunda ejus quibus favent; "rex Aschuris" est rationale perversum, "captivitatem ducere" et "turbam deportare" est per ratiocinationes addicere sibi et confirmare se, "Aegyptus" est scientificum naturalis hominis, et "Kusch" est jucundum cui favet: quod bona veri naturalis hominis propter illa doleant, seu quod naturalis homo, in quo sunt bona veri, doleat, significatur per omnia illa quae sequuntur, nempe quod "consternabuntur et erubescent propter Kuschum exspectationem illorum, et propter Aegyptum decus eorum, et dicet habitator insulae in die hoc", seq.; "habitator insulae" est bonum veri naturalis hominis, seu naturalis homo in quo est bonum veri, "habitator" enim significat bonum, et "insula" verum, utrumque in naturali homine (ut supra). Quod talis sensus illis verbis insit, vix creditur, cum tamen inest.
[4] Apud eundem,
"Illi extollent vocem suam, jubilabunt, ob magnificentiam Jehovae clamabunt a mari; propterea in urim honorate Jehovam, in insulis maris nomen (Jehovae) Dei Israelis" (24:14, 15):
agitur in eo capite de vastatione ecclesiae, et in his versibus de instauratione ecclesiae novae apud gentes: harum gaudium est quod describitur per quod "extollent vocem suam, jubilabunt, ob magnificentiam Jehovae clamabunt a mari", seu ab occidente; per "mare" enim, cum per illud intelligitur occidens, significatur naturale, ex causa quia illi qui in occidentali plaga in mundo spirituali habitant, in bono naturali sunt, at in orientali plaga qui in bono caelesti: et quia gentes, ex quibus ecclesia, in bono naturali fuerunt, ideo dicitur "In urim honorate Jehovam, in insulis maris nomen Dei Israelis", per quae significatur quod adoraturi Dominum ex bonis et veris quae in naturali homine; "urim" enim significat ignem et focum, per quos significatur bonum amoris naturalis hominis; "insulae maris" significant cognitiones veri et boni, quae sunt vera naturalis hominis; et "honorare" significat colere et adorare; per "Jehovam" et "Deum Israelis" intelligitur Dominus, qui vocatur "Jehovah" ubi agitur de bono, ac "Deus Israelis" ubi de vero: ideo dicitur "in urim honorate Jehovam", hoc est, ex bono, et "in insulis maris nomen Dei Israelis", hoc est, ex veris; inde etiam patet quod per "insulas maris" significentur vera naturalis hominis.
[5] Apud eundem,
"Non exstinguet neque confringet, donec posuerit in terra judicium, et in lege Ejus insulae sperent... Cantate Jehovae canticum novum, laudem Ejus extremitas terrae, descendentes mare, plenitudo ejus, insulae et habitatores 3
earum. Extollant desertum et urbes ejus, villae quas inhabitat Arabia; cantent habitatores petrae, e capite montium clament; ponant Jehovae gloriam, et laudem Ejus in insulis annuntient" (42 [4, ] 10, 11 [, [12]):
agitur etiam ibi de Domino, et de nova ecclesia ab Ipso instauranda; et per "insulas" intelliguntur qui solum in veris ex naturali homine, et inde qui remoti adhuc a vero cultu: inde per "donec posuerit in terra judicium, et in lege Ejus insulae sperent", significatur dum intelligentiam dederit illis qui ab ecclesia, et cognitiones veri illis qui remotiores ab ecclesia; "ponere judicium" est dare intelligentiam, "in lege sperare" est dare cognitiones veri; nam "terra" significat illos qui ab ecclesia, et abstracte ipsam ecclesiam quoad intelligentiam ex veris spiritualibus, et "insulae" illos qui remoti ab ecclesia, et abstracte ecclesiam quoad cognitiones veri et boni, seu ecclesiam quoad vera naturalis hominis correspondentia veris spiritualibus: per "cantate Jehovae canticum novum, laudem Ejus extremitas terrae, descendentes mare, et plenitudo ejus, insulae et habitatores earum", significatur cultus Domini ab illis qui remoti ab ecclesia, et in sensu abstracto cultus naturalis hominis ex veris et bonis; "cantare canticum" et "laudare" significat cultum ex laeto animo, "extremitas terrae" significat illos qui in ultimis ecclesiae, et in sensu abstracto ultima ejus; "mare et plenitudo ejus" significant naturalem hominem et omnia quae ibi; "insulae et habitatores" significant vera et bona naturalis hominis, "insulae" vera ejus et "habitatores" bona ejus (ut supra): quid significatur per "extollant desertum et urbes ejus et villae quas inhabitat Arabia, cantent habitatores petrae, e capite montium clament", vide supra (n. 405(b)), ubi explicata sunt: per "ponant Jehovae gloriam, et laudem Ejus insulae annuntient" significatur cultus ab internis et externis; "ponere gloriam" est cultus ab internis, et "annuntiare laudem" est colere ab externis, externa enim annuntiant; et "insulae" sunt vera naturalis hominis ex quibus cultus.
[6] Apud eundem,
"Attendite ad Me, popule mi, et gens mea ad Me advertite aures, nam lex a Mecum exibit, et judicium meum in lucem populorum excitabo; propinqua justitia mea, exivit salus mea, et brachia mea populos judicabunt; in Me insulae sperabunt et super brachio meo confident" (51 4
45):
haec de Domino; "attendite ad Me, popule mi, et gens mea advertite aures", significat omnes qui ab ecclesia qui in veris et bonis sunt; "populus" sunt qui in veris, et "gens" qui in bonis; dicitur "attendite" et "advertite aures", in plurali quia intelliguntur omnes: "lex a Mecum exibit, et judicium meum in lucem populorum excitabo", significat quod ab Ipso Divinum Bonum et Divinum Verum, ex quo illustratio; "lex" significat Divinum Bonum Verbi, et "judicium" Divinum Verum Verbi, "in lucem populorum" significat illustrationem: "propinqua justitia mea, exivit salus mea", significat judicium quando salvantur qui in bono amoris et qui in veris inde sunt; "justitia" dicitur de salvatione illorum qui in bono, die judicii, et "salus" de salvatione illorum qui in veris; "brachia mea populos judicabunt" significat judicium super illos qui ab ecclesia in falsis (hic "populi" in opposito sensu): "in Me insulae sperabunt, et super brachio meo confident", significat accessum illorum ad ecclesiam qui remoti a veris ecclesiae sunt, et eorum fiduciam in Dominum; "insulae" significant illos qui remoti a veris ecclesiae sunt, quia in lumine naturali sunt, et nondum in luce spirituali ex Verbo; et "confidere super brachio Ipsius" significat fiduciam in Dominum cui omnis potentia ("brachium", cum de Domino, est omnipotentia).
[7] Apud eundem,
"Audite insulae..., et auscultate populi e longinquo" (49:1):
"insulae" pro illis qui in veris, ac "populi e longinquo" pro illis qui in bonis, et abstracte vera et bona, utraque in naturali homine; "e longinquo" dicitur de bonis quae in naturali homine, "propinquum" autem de bonis quae in spirituali homine; "populi" hic significant bona, quia ex alia voce in lingua originali dicuntur quam "populi" per quos significantur vera; ex hac voce enim denominantur etiam "gentes", per quas significantur bona (ut patet ex voce illa, cap. 25:23 5
Genes.).
[8] Apud Jeremiam,
"Audite Verbum Jehovae gentes, et annuntiate in insulis e longinquo" 31:10):
"gentes" pro illis qui in bonis, et abstracte pro bonis; ac "insulae" pro illis qui in veris, et abstracte pro veris in naturali homine; "e longinquo" significat remotum ab ecclesiae veris quae sunt spiritualia (quod "e longinquo" id significet, videatur n. 8918): sed illa verba in spirituali sensu puro significant quod internus homo docebit externum, seu spiritualis naturalem totum vera Verbi, hoc enim est ut "gentes annuntient in insulis e longinquo"; sed hic sensus purus, qui est angelis, aegre percipitur ab hominibus, quoniam homines aegre cogitare possunt abstracte a personis et a locis, ex causa quia cogitatio hominum est naturalis, et cogitatio naturalis in eo differt a cogitatione spirituali, quod alligata sit locis et personis et inde est finita prae spirituali; quae etiam causa est quod plura quae explicata sunt, aegre forte cadant in ideas cogitationis illorum qui fixe tenent visum mentis in sensu vocum.
[9] Apud Davidem,
"Reges Tharschisch et insularum munus adducent, reges Schebae et Sebae munus adferent" (Psalms 72:10):
haec de Domino; et per "munus adducere" et "adferre", intelligitur colere; et per "reges Tharschisch et insularum" intelliguntur vera interiora et exteriora naturalis hominis, per "reges Tharschisch" vera interiora ejus, et per "insulas" vera exteriora ejus; per "reges Schebae et Sebae" intelliguntur bona interiora et exteriora naturalis hominis, per "Schebam" bona interiora ejus, et per "Sebam" bona exteriora ejus; per vera naturalis hominis intelliguntur cognitiones veri, et per bona naturalis hominis intelliguntur cognitiones boni: (quod hae per" Schebam "et "Sebam" intelligantur, videatur n. 1171, 940: et quod illae per "Tharschisch", videbitur mox infra): et quia illae intelliguntur, etiam intelliguntur illi qui in cognitionibus veri et boni sunt.
[10] Apud Esaiam,
"Qui illi sicut nubes advolant, et sicut columbae ad fenestras suas? quia Mihi insulae confident, et naves Tharschisch in principio, ad adducendum filios tuos e longinquo" (60:8, 9):
haec quoque de Domino dicta sunt; et per illa significatur quod Ipsum recepturi et agnituri qui in simplici vero et bono sunt, qui sunt qui vera Verbi percipiunt naturali modo, quod est secundum sensum litterae, et faciunt illa; "insulae" significant illos qui Verbum naturali modo, hoc est, secundum sensum litterae percipiunt; et "naves Tharschisch in principio" sunt bona quae ferunt et faciunt; "Tharschisch enim significat naturalem hominem quoad cognitiones, et "Tharschisch in principio naturalem hominem quoad cognitiones boni, quoniam in Tharschisch erat aurum et argentum, et naves inde portabant illa (1 Regnum 10:22), ac in principio aurum, per quod significatur bonum; et quia ex bono sunt vera, ideo etiam dicitur, "ad adducendum filios tuos e longinquo"; et quia per "insulas et naves Tharschisch" significantur cognitiones veri et boni naturalis hominis, ideo dicitur, "Qui hic sicut nubes volant, et sicut columbae ad fenestras suas?" "nubes" significant vera sensus litterae Verbi, "columbae" bona ibi, ac "fenestrae" vera ex bono in luce.
(Quod "naves" significent cognitiones veri et boni ex Verbo, videatur n. 1977, 6385: et quod "fenestrae" significent vera in luce, et inde intellectuale, n. 655, 658, 3391.)
[11] Apud eundem,
"Ejulate naves Tharschischi, quia devastata est Tyrus, ut non sit domus, nec intret quisquam, e terra Kitthim manifeste Veniet illis; silent habitatores insulae, mercator Zidonis transiens mare, impleverunt te. ...Erubesce Zidon, nam dicit mare, munimentum maris, Non parturivi, nec peperi, et non educavi juvenes, adolescere feci virgines; cum fama ex Aegypto, dolore corripientur, sicut ad famam Tyri; transite in Tharschisch, ejulate habitatores insulae" (23:1, 2, 4-6):
ita describitur desolatio veri in ecclesia, nam per "naves Tharschisch" significantur cognitiones boni e Verbo, et per "Tyrum" cognitiones veri inde: quod non sit bonum quia non vera, significatur per "ejulate naves Tharschisch, quia devastata est Tyrus ut non sit domus, nec intret quisquam"; quod falsa tunc intrent, usque ut non amplius aliqua bona veri et vera boni sint in naturali homine, significatur per "e terra Kitthim manifeste veniet illis, silent habitatores insulae, mercator Zidonis transiens mare, impleverunt te"; "terra Kitthim" significat falsa, "habitatores insulae" significant bona veri in naturali homine (ut supra), "mercator Zidonis" significat cognitiones ex Verbo, "transiens mare" significat quae in naturali homine, "qui impleverunt te", nempe naves Tharschisch, significat qui ditarunt te illis: vastatio veri et boni in naturali homine ulterius describitur per "Erubesce Zidon, nam dixit mare, munimentum maris, Non parturivi et non peperi, et non educavi juvenes, adolescere feci virgines"; per "Zidonem" significantur aeque ac per "Tyrum" cognitiones veri et boni in ecclesia; per "mare, munimentum maris" significatur naturalis homo totus; per "Non parturivi, non peperi", significatur non aliquid ecclesiae conceptum et generatum; per "juvenes" significantur affectiones veri, et per "virgines" affectiones boni; quod hoc factum sit quia cognitiones ex Verbo et scientifica confirmantia applicata sunt falsis et malis, significatur per "cum fama ab Aegypto, dolore corripientur sicut ad famam Tyri"; "Aegyptus significat scientifica, "Tyrus" cognitiones ex Verbo, hic illa vastata per falsa et mala quibus applicata; 6
et quia lamentum est propterea, ideo dicitur "dolore corripientur": quod sic perierit omne bonum in naturali et verum ibi, significatur per "Transite in Tharschisch, ejulate habitatores insulae"; "Tharschisch" significat bona et vera interiora in naturali, "habitatores insulae" bona et vera exteriora ibi (ut quoque supra), "ejulare" significat dolorem ob vastationem.
[12] Apud Jeremiam,
"Accepi calicem e manu Jehovae, et bibere feci omnes gentes ad quas me misit Jehovah... omnes reges Tyri et omnes reges Zidonis, et reges insulae quae in transitu maris" (25:17 [, 22]):
recensentur ibi plures gentes quae hic non inde adferuntur, per quas omnes significantur bona et vera ecclesiae in genere et in specie quae vastata sunt; et per "reges Tyri et Zidonis "significantur cognitiones veri et boni e Verbo in naturali homine, nam omnes cognitiones veri et boni, quatenus cognitiones, sunt in naturali homine, quae fiunt vera et bona cum vivitur secundum illas, quia per vitam recipiuntur in spirituali homine; per "reges insulae quae in transitu maris" significantur cognitiones veri in ultimo naturalis hominis, quod vocatur naturale sensuale, quia per hoc est transitus in interiora naturalis hominis; "mare" significat naturalem hominem in communi (videatur supra, n. 275, 342): vastatio illorum intelligitur per "calicem Jehovae quem bibere fecit gentes."
[13] Apud eundem,
"Propter diem Venientem ad vastandum omnes Philisthaeos, ad excidendum Tyro et 7
Zidoni omnem residuum auxiliantem, quia vastans Jehovah Philisthaeos, reliquias insulae Caphthor" (47:4):
per "Philisthaeos" intelliguntur qui in sola fide, seu in fide separata a charitate; quare etiam "praeputiati "vocabantur, per quod significatur quod non illis charitas (videatur n. 2049, 3412, 3413, 8093, 8313): per " (ad) excidendum Tyro et Zidoni omnem residuum auxiliantem" significatur quod illis non aliqua cognitio veri et boni; "residuus auxilians" significat non concordans amplius: simile quod per "residuum auxiliantem" etiam per "reliquias insulae Caphthor" significatur.
[14] Apud eundem,
"Transite in insulas Kitthaeorum et Videte, in Arabiam mittite et attendite probe. et videte num factum sit sicut hoc, num mutaverit gens deos" (2:10, 11):
quod "transirent et mitterent in insulas Kitthaeorum et in Arabiam" non significat quod illuc mitterent, sed ad omnes qui naturaliter in veris et bonis secundum religiosum suum vivunt; "insulae Kitthaeorum" sunt ubi qui naturaliter vivunt in veris, et "Arabia" ubi qui naturaliter vivunt in bonis, nempe secundum religiosum suum; "Kitthaei" et "Arabia" illos ac illa significant, omnes enim qui non habent Verbum, aut aliquam revelationem e caelo, et vivunt secundum religiosum suum, naturaliter vivunt; nam spiritualiter vivere est unice secundum vera et bona e Verbo, et ex revelatione e caelo.
[15] Apud Zephaniam,
"Formidabilis Jehovah super illis, quia emaciabit omnes deos 8
terrae ut adorent Ipsum quisque e loco suo; omnes insulae gentium, etiam Vos, Kuschii, confossi gladio meo erunt" (2:11, 12):
per haec in sensu interno significatur quod falsa mali dissipabuntur et quod vera et bona dabuntur illis qui quidem in falsis sunt, sed non in falsis mala: per "deos gentium" quos emaciabit, significantur falsa mali, per "deos" falsa, per "gentes" mala, et per "emaciare" significatur ex falsis amovere mala: per "insulas gentium" et per "Kuschios" significantur qui quidem in falsis sunt sed non in falsis mali, et abstracte falsa sed non falsa mali; et quia falsa non mali sunt in naturali homine, ideo per "insulas gentium" significatur naturalis homo quoad illa, seu quoad illa in naturali homine; haec falsa significantur per "confossos gladio meo." (De falsis mali et de falsis non mali videatur in Doctrina Novae Hierosolymae, n. 21.)
[16] Apud Davidem,
"Dominabitur a mari ad mare, et a fluvio usque ad fines terrae; coram Ipso incurvabunt se insulae, et hostes Ejus pulverem lambent" (Psalms 72:8, 9):
haec de Domino; et per "dominari a mari ad mare, et a fluvio usque ad fines terrae", intelligitur dominium Ipsius super omnia caeli et ecclesiae; in mundo enim spirituali sunt maria termini, ac intermedia sunt terrae ubi habitationes pro angelis et spiritibus; inde per "a mari ad mare" significantur omnia caeli; et quia omnia caeli, significantur etiam omnia ecclesiae; sunt enim bona amoris et inde vera quae faciunt caelum et quoque ecclesiam, ideo per "a mari ad mare" significantur etiam omnia ecclesiae; omnia caeli et ecclesiae significantur per "a fluvio ad fines terrae", sed per haec significantur omnia caeli et ecclesiae quoad vera, at per "a mari ad mare" omnia caeli et ecclesiae quoad bona; nam maria in mundo spirituali sunt termini terrae orientalis et occidentalis ibi, et in terris ab oriente versus occidentem habitant qui in bono amoris sunt; "fluvius" autem significat primum terminum, ac "fines terrae" ultimos, a meridie ad septentrionem, ubi habitant qui in veris ex bono sunt; quos terminos etiam repraesentabant fluvii Jordanes et Euphrates respective ad terram Canaanem: loca quae circa ultimos terminos sunt, intelliguntur per "insulas", per quas ideo significantur vera in ultimis; quae tametsi non vera sunt usque ut vera acceptantur; vera enim genuina diminuuntur a medio versus fines, ex causa quia circa fines sunt qui in luce naturali, et non ita in luce spirituali: per "hostes" significantur mala, de quibus dicitur quod "pulverem lambent", hoc est, quod damnati sint.
[17] Apud eundem,
"Jehovah regnat, exultabit terra, gaudebunt insulae multae" (Psalms 97:1):
per haec significatur quod ecclesia ubi Verbum et ecclesia ubi non Verbum, proinde qui in veris spiritualibus et in veris non spiritualibus, gaudebunt propter regnum Domini: per "terram" significatur ecclesia ubi Verbum, et per "insulas" ubi non Verbum, proinde qui remoti a veris spiritualibus sunt, nam vera Verbi sunt solum spiritualia; apud illos autem qui extra ecclesiam sunt, quia non habent vera ex Verbo, sunt solum vera naturalia; inde est quod "insulae" dicantur.
[18] Per "insulas" in Verbo non intelliguntur aliquae insulae maris, sed intelliguntur loca in mundo spirituali habitata ab illis qui in naturali scientia cognitionum aliquatenus concordantium cum cognitionibus veri et boni quae in Verbo, quae loca ibi quandoque apparent sicut insulae in mari; inde in sensu abstracto per "insulas" significantur vera naturalis hominis; denominatio illa est ex mari in quo insulae, nam "mare" significat communia veri, seu vera naturalis hominis in communi. Haec per "insulas" significantur in Genesi,
"Filii Javan erant Elischah et Tharschisch, Kitthim et Dodanim: ex his dispersae sunt insulae gentium in terris suis, quisque juxta linguam suam, juxta familias suas, in gentibus suis" (10:4, 5):
et apud Esaiam,
"Veniet ad congregandum omnes gentes et linguas, ut veniant et videant gloriam meam et ponam inter illos signum, et mittam ex illis evasores ad gentes Tharschisch, Pul et Lud trahentes arcum, Thubal et Javan, insulas longinquas, quae non audiverunt famam meam, nec viderunt gloriam meam, et annuntiabunt gloriam meam inter gentes (66:18, 19; tum cap. 11:10, 11).
[19] Quoniam pleraque in Verbo etiam oppositum sensum habent, ita quoque "insulae"; in quo sensu "insulae" significant falsa opposita veris quae in naturali homine. In hoc sensu dicuntur "insulae" in sequentibus his locis:
Apud Esaiam,
"Vastabo montes et colles, et omnem herbam eorum arefaciam; et ponam fluvios in insulas, et stagna exsiccabo" (42:15, 16);
quae explicata videantur in praecedente articulo (n. 405(h)).
Apud Ezechielem,
"Mittam ignem in Magogum, et in habitatores insularum securos" (39:6):
apud Esaiam,
"Iram inimicis suis, retributionem hostibus suis, insulis retributionem retaliabit" (59:18):
apud eundem,
"Ecce gentes sicut gutta de situla, et sicut scoriae librae reputantur; ecce insulas sicut minutissimum tollit" (40:15 9
):
"gentes" pro malis, et "insulae" pro falsis.
Apud eundem,
"Tacete insulae, populi innovent vires, appropinquent, tunc loquantur, una ad judicium accedamus;... viderunt insulae et timuerunt, fines terrae trepidarunt" (41:1, 5).
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