10406. And formed it with a graving tool. That this signifies from their own intelligence, is evident from the signification of “forming with a graving tool,” when said concerning an idol, as being to prepare false doctrine from one’s own intelligence, which is effected by the application of the sense of the letter of the Word in favor of the loves of self and of the world; for when these loves reign, the man is not in any enlightenment from heaven, but takes all things from his own intelligence, and confirms them from the sense of the letter of the Word, which he falsifies by a wrong application and a perverted interpretation, and afterward favors such things because they are from himself.

[2] In the Word throughout mention is made of “graven images” and “molten images.” They who apprehend the Word merely according to the letter suppose that idols only are meant by these images. Nevertheless idols are not meant, but false doctrinal things of the church, such as are formed by man himself under the guidance of some love of his. The forming of these falsities to cohere, and to appear as if they were truths, is signified by a “graven image.” The joining of them together to favor external loves, so that evils may appear as goods, is signified by a “molten image.” As both are meant by the “golden calf,” therefore it is here said that Aaron “formed it with a graving tool,” by which is meant the forming of falsities so as to appear as if they were truths; and by its being said that he “made the gold a molten calf.” And afterward that he “cast it into the fire, and it came forth a calf” (verse 24), means the joining together to favor external loves so that evils may appear as goods. Such moreover is the case with all doctrine that is made from man, and not from the Lord; and it is made from man when he has as his end his own glory or his own profit; but it is from the Lord when the good of the neighbor and the good of the Lord’s kingdom are regarded as the end.

[3] Such things are signified by “graven images” and “molten images” in the following passages:

In Isaiah:

Ye shall judge unclean the covering of the graven images of thy silver, and the clothing of the molten image of thy gold (Isaiah 30:22);

“the covering of the graven images of silver” denotes the appearing of falsities as if they were truths; “the clothing of the molten image of gold” denotes the appearing of evils as if they were goods; for “covering” and “clothing” denote outward appearances which are put on, or with which things are invested. “Silver” denotes truth, and therefore graven images are said to be “of silver;” and “gold” denotes good (n. 1551, 1552, 5658, 6914, 6917, 9874, 9881).

[4] Again:

The artificer casteth a graven image, and the metal-caster spreadeth it over with gold, and casteth silver chains. He seeketh unto him a wise artificer to prepare a graven image that shall not be moved (Isaiah 40:19-20).

There is here described the forming of falsities so as to cohere and to appear as if they were truths; a “graven image” denotes this falsity; an “artificer” denotes a man who forms it from his own intelligence; “the metal-caster spreadeth it over with gold” denotes when he causes it to appear as good; “he casteth silver chains” denotes by means of coherence; “that shall not be moved” denotes which on this account cannot be weakened and destroyed.

[5] Again:

They that form a graven image are vanity, and their most desirable things do not profit. Who hath formed a god, and cast a molten image that profiteth not? All his fellows shall be ashamed; and the workmen themselves. He fashioneth the iron with the tongs, he both worketh in the coals and formeth it with sharp hammers, so he worketh it with his strong arm; he fashioneth wood; he stretcheth out a line; he marketh it out with a rule; he maketh it into its corners; and he marketh it out with the compasses; and maketh it into the form of a man, according to the beauty of a man, to dwell in the house (Isaiah 44:9-13);

here also is described in what manner false doctrinal things are formed so that they may cohere, and appear as truths and as goods. By every detail is here described how this is effected, when done from man’s own intelligence under the guidance of pleasure, of cupidity, and of love. That this is so can be seen by those who know that all things in the Word have an internal sense, by which they are spiritually understood. Otherwise to what purpose would be such a description of the forming of a graven image? That it may appear as truth and as good is signified by “making it in the form of a man [vir] according to the beauty of a man” [homo]; for in the internal sense “a man” [vir] denotes truth, and “a man” [homo], the good of this truth.

[6] In Jeremiah:

Every man is become a fool from knowledge; every metal-caster is put to shame by his graven image; for his molten image is a lie, and there is no breath in them (Jeremiah 10:14; 51:17).

That a “graven image” here denotes that which is from man’s own intelligence; and a “molten image” that which is according to the love, is very manifest; for it is said that “every man is become a fool by knowledge, and every metal-caster is put to shame by his graven image,” and that “his molten image is a lie;” “knowledge” here denotes man’s own intelligence, and “a lie,” the falsity of evil; because there is not what is Divine in them, it is said that “there is no breath in them.”

[7] Again:

O sword against her horses, and against her chariots, against her treasures, that they may be plundered; a drought is upon her waters that they may dry up; for a land of graven images is this (Jeremiah 50:37-38).

That “a land of graven images” denotes the church where falsities reign, is also plainly evident from every detail there understood in its spiritual sense; without which sense, what would be “a sword against horses, against chariots, against treasures,” and “a drought upon waters,” but sounding words without any spirit in them? Whereas from every detail understood in its internal sense it is plain that the destruction of the church as to truths is here described, and thus that falsities would reign therein, which are “a land of graven images.” For a “sword” denotes falsity fighting with and destroying truths; “horses” denote an understanding which is enlightened; “chariots” denote doctrinal things; “treasures,” the knowledges of truth and good; “waters upon which is a drought,” denote truths, that they are no more; and “land” denotes the church. (That a “sword” denotes truth fighting against falsity; and in the opposite sense falsity fighting against truth and destroying them, see n. 2799, 6353, 7102, 8294; that “horses” denote an understanding which is enlightened, n. 2760-2762, 3217, 6534; that “chariots” denote doctrinal things, n. 5321, 8146, 8148, 8215; “treasures,” the knowledges of truth and of good, n. 10227; “waters,” truths, n. 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568, 9323, 10238; and “land” or “earth,” the church, see the places cited in n. 9325.) From this it is evident what is meant by “a drought upon the waters that they may dry up,” and what by “a land of graven images.”

[8] In Habakkuk:

What profiteth the graven image, that the maker thereof hath graven it, and the molten image and the teacher of a lie, that the maker of his invention trusteth thereupon? (Habakkuk 2:18);

from these words it is also evident that by a “graven image” and a “molten image” are not meant a graven and a molten image; but falsity which is invented, and evil which falsity defends; for it is said “the maker of his invention,” and “the teacher of a lie.”

[9] Like things are signified by a “graven image” and a “molten image” in the following passages:

Babylon is fallen; and all the graven images of her gods he hath cast forth unto the ground (Isaiah 21:9).

They shall all be greatly ashamed that trust in a graven image, that say unto a molten image, Ye are our gods (Isaiah 42:17).

I have declared it to thee, and I made thee hear it, lest thou shouldest say, Mine idol hath done this; my graven image, and my molten image, hath commanded them (Isaiah 48:5).

They called themselves, and they went from their faces; they sacrificed to the baals, and burned incense to graven images (Hosea 11:2).

All the graven images of Samaria shall be ground to pieces, and all her harlot hires shall be burned with fire, and all her Idols will I make a waste (Micah 1:7).

[10] Inasmuch as falsities and evils of doctrine, which are signified by “graven and molten images,” are fabricated by man’s own intelligence under the guidance of his love, therefore also in the Word they are called “the work of man’s hands,” “the work of the hands of the artificer,” and “the work of the hands of the workman;” as in the following passages:

They sin more and more, they make them a molten image of their silver, idols in their own intelligence, all of them the work of the artificers (Hosea 13:2).

Cursed be the man that maketh a graven or molten image, an abomination unto Jehovah, the work of the hands of the artificer (Deuteronomy 27:15).

Their idols are silver and gold, the work of man’s hands (Psalms 115:4; 135:15).

They have burned incense unto other gods, and have bowed themselves to the works of their own hands (Jeremiah 1:16).

One cutteth wood out of the forest, the work of the hands of the workman with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers (Jeremiah 10:3-4).

[11] “The work of the hands” denotes that which is from man’s own, thus that which is from his own understanding and his own will; and those things are from his own, of both understanding and will, which are of the love of self; this is the origin of all the falsities in the church. As all falsities are from what is man’s own, and by “the work of the hands” is signified that which is from this, it was therefore forbidden to move an iron, an axe, or a graving tool, upon the stones of which the altar was built, and also the temple, as is evident in Moses:

If thou wilt make Me an altar of stones, thou shall not build it of hewn stones; for if thou move thy tool upon it, thou shalt profane it (Exodus 20:25).

If thou shalt build to Jehovah an altar of stones, thou shalt not move an iron upon them (Deuteronomy 27:5).

The house was built of entire stone, as it was brought; for there was neither hammer, nor axe, nor any instrument of iron, heard in the house, while it was being built (1 Kings 6:7).

These things have been adduced in order that it may be known what is meant by Aaron’s “forming the gold with a graving tool, and making it a molten calf.”

2702. And she saw a well of water. That this signifies the Lord’s Word from which are truths, is evident from the signification of a “well of water,” and of a “fountain,” as being the Word, and also doctrine from the Word, consequently also truth itself; and from the signification of “water,” as being truth. That a “well in which there is water,” and a “fountain,” denote the Lord’s Word, and also doctrine from the Word, consequently also truth itself, may be seen from very many passages. A “well,” and not a “fountain,” is spoken of here, because the spiritual church is treated of, as also in the following verses of this chapter:

Abraham reproved Abimelech because of the well which the servants of Abimelech had taken away (Genesis 22:25).

So too in the twenty-sixth chapter:

All the wells which the servants of Isaac’s father digged in the days of Abraham his father, the Philistines had stopped up. And Isaac returned, and digged the wells of water which they had digged in the days of Abraham his father, and the Philistines had stopped them up after the death of Abraham. And Isaac’s servants digged in the valley, and found there a well of living water. And they digged another well, and for that they strove not. And it came to pass in that day that Isaac’s servants came and told him concerning the well which they had digged, and said unto him, We have found water (Genesis 26:15, 18-22, 22, 25, 32).

Here by “wells” nothing else is signified than doctrinal matters about which they contended, and those about which they did not contend. Otherwise their digging wells and contending so many times about them would not be of so much importance as to be worthy of mention in the Divine Word.

[2] The “well” spoken of by Moses signifies in like manner the Word, or doctrine:

They journeyed to Beer; this is the well whereof Jehovah said unto Moses, Gather the people together, and I will give them water. Then sang Israel this song: Spring up, O well; answer ye from it. The princes digged the well, the willing of the people digged it, in the lawgiver, with their staves (Numbers 21:16-18).

As a “well” signified these things, there was therefore this prophetic song in Israel, in which the doctrine of truth is treated of, as is evident from every particular in the internal sense. Hence came the name “Beer” [a well], and hence the name “Beersheba,” and its signification in the internal sense, as being doctrine itself.

[3] But doctrine in which there are no truths is called a “pit,” or a “well in which there is no water” as in Jeremiah:

Their nobles have sent their little ones to the water; they came to the pits, they found no water; they returned with their vessels empty (Jeremiah 14:3); where “waters” denote truths; and “pits where they found no water,” doctrine in which there is no truth. In the same:

My people have committed two evils: they have forsaken Me the fountain of living waters, to hew them out pits, broken pits, that can hold no waters (Jeremiah 2:13); where “pits” in like manner denote doctrines that are not true; and “broken pits,” fabricated doctrines.

[4] That a “fountain” is the Word, and also doctrine, consequently truth, may be seen in Isaiah:

The afflicted and the needy seek waters, and there are none; their tongue faileth for thirst. I Jehovah will hear them, the God of Israel will not forsake them; I will open rivers upon the hillsides, and fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isaiah 41:17-18); where the desolation of truth is treated of, which is signified by the afflicted and needy seeking for waters when there are none, and by their tongue failing for thirst; and then their consolation, refreshment, and instruction after desolation are treated of (as in the verses about Hagar now being explained), signified by Jehovah opening rivers upon the hillsides, making fountains in the midst of the valleys, and the wilderness into a pool of waters, and the dry land into springs of waters; all which things relate to the doctrine of truth, and to the affection thence derived.

[5] In Moses:

Israel dwelt securely alone at the fountain of Jacob, in a land of corn and new wine; yea, his heavens drop down dew (Deuteronomy 33:28).

The “fountain of Jacob” denotes the Word and the doctrine of truth therefrom. Because the “fountain of Jacob” signified the Word and the doctrine of truth therefrom, when the Lord came to the fountain of Jacob, He spoke with the woman of Samaria, and taught what is signified by a “fountain” and by “water,” as described in John:

Jesus came to a city of Samaria called Sychar, and Jacob’s fountain was there; Jesus therefore being wearied with His journey, sat thus by the fountain. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink: Jesus said, If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink, thou wouldst ask of Him that He should give thee living water. Everyone that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:5-7, 10, 13-14).

As “Jacob’s fountain” signified the Word, the “water” truth, and “Samaria” the spiritual church (as is frequently the case in the Word), the Lord spoke with the woman of Samaria, and taught that the doctrine of truth is from Him; and that when it is from Him, or what is the same, from His Word, it is a fountain of water springing up unto eternal life; and that truth itself is living water.

[6] Again:

Jesus said, If any man thirst, let him come unto Me, and drink; whosoever believeth in Me, as the Scripture saith, out of his belly shall flow rivers of living water (John 7:37-38).

And in the same:

The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes (Revelation 7:17).

In the same:

I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6);

“rivers of living water,” and “living fountains of waters,” denote truths that are from the Lord, or from His Word; for the Lord is the Word. The good of love and of charity, which is solely from the Lord, is the life of truth. He is said to be “athirst” who is in the love and affection of truth; no other can “thirst.”

[7] These truths are also called “fountains of salvation” in Isaiah:

With joy shall ye draw waters out of the fountains of salvation; and in that day shall ye say, Confess to Jehovah, call upon His name (Isaiah 12:3-4).

That a “fountain” is the Word, or doctrine from it, is plain also in Joel:

It shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim (Joel 3:18); where “waters” denote truths; and a “fountain out of the house of Jehovah,” the Lord’s Word.

[8] In Jeremiah:

Behold I will bring them from the north country, and gather them from the sides of the earth; and among them the blind and the lame; they shall come with weeping, and with supplications will I bring them unto fountains of waters in a straight way, wherein they shall not stumble (Jeremiah 31:8-9);

“fountains of waters in a straight way” manifestly denote the doctrinal things of truth; the “north country,” ignorance or desolation of truth; “weeping” and “supplications,” their state of grief and despair; and to be “brought to the fountains of waters,” refreshment and instruction in truths (as here, where Hagar and her son are treated of).

[9] The same things are also thus described in Isaiah:

The wilderness and the parched land shall be glad for them, and the desert shall rejoice and blossom as the rose; budding it shall bud, and shall rejoice even with rejoicing and singing; the glory of Lebanon has been given unto it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God. Make ye firm the enfeebled hands, and strengthen the tottering knees. The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; in the wilderness shall waters break out, and streams in the desert; and the dry place shall become a pool, and the thirsty ground springs of waters (Isaiah 35:1-3, 5-7); where the “wilderness” denotes the desolation of truth; “waters,” “streams,” “lakes,” and “springs of waters,” the truths that are a refreshment and joy to those who have been in vastation, whose joys are there described with many words.

[10] In David:

Jehovah sendeth forth fountains into the valleys, they shall run among the mountains; they shall give drink to every wild beast of the field, the wild asses shall quench their thirst. He watereth the mountains from His chambers (Psalms 104:10-11, 13);

“fountains” denote truths; “mountains,” the love of good and truth; to “give drink,” instructing; “wild beasts of the field,” those who live from this (see n. 774, 841, 908); “wild asses,” those who are solely in rational truth (n. 1949-1951).

[11] In Moses:

Joseph is the son of a fruitful one, the son of a fruitful one by a fountain (Genesis 49:22);

a “fountain” denotes doctrine from the Lord. In the same:

Jehovah thy God bringeth thee into a good land, a land of rivers, of waters, of fountains, and of depths going forth in valley and in mountain (Deuteronomy 8:7).

The “land” denotes the Lord’s kingdom and church (n. 662, 1066, 1067, 1262, 1413, 2571); which is called “good” from the good of love and charity; “rivers,” “waters,” “fountains,” and “depths,” denote the truths thence derived. In the same:

The land of Canaan, a land of mountains and valleys, that drinketh water of the rain of heaven (Deuteronomy 11:11).

[12] That “waters” are truths, both spiritual and rational, and also those of memory-knowledge, is manifest from these passages in Isaiah:

Behold the Lord Jehovih Zebaoth doth take away from Jerusalem and from Judah the whole staff of bread, and the whole staff of water (Isaiah 3:1).

In the same:

Bring ye waters to him that is thirsty; meet the fugitive with his bread (Isaiah 21:14).

In the same:

Blessed are ye that sow beside all waters (Isaiah 32:20).

In the same:

He that walketh in righteousnesses, and speaketh uprightnesses, shall dwell on high; his bread shall be given, his waters shall be faithful (Isaiah 33:15-16).

In the same:

Then shall they not thirst, He shall lead them in the desert, He shall cause the waters to flow out of the rock for them; He cleaveth the rock also, and the waters flow out (Isaiah 48:21; Exodus 17:1-8; Numbers 20:11, 13).

[13] In David:

He clave the rocks in the wilderness, and gave them to drink abundantly as out of the deeps. He brought streams out of the rock and caused waters to run down like a river (Psalms 78:15-16); where the “rock” denotes the Lord; “waters,” “rivers,” and “deeps” from it, denote truths from Him. In the same:

Jehovah maketh rivers into a wilderness, and water-springs into dry ground; He maketh a wilderness into a pool of waters, and a dry land into water-springs (Psalms 107:33, 35).

In the same:

The voice of Jehovah is upon the waters; Jehovah is upon many waters (Psalms 29:3).

In the same:

A river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High (Psalms 46:4).

In the same:

By the Word of Jehovah were the heavens made, and all the army of them by the breath of His mouth; He gathereth the waters of the sea together as a heap, He layeth up the deeps in storehouses (Psalms 33:6-7).

In the same:

Thou dost visit the earth, and delightest in it greatly; thou enrichest it, the river of God is full of waters (Psalms 65:9).

In the same:

The waters saw Thee, O God, the waters saw Thee, the deeps also trembled; the clouds poured out waters; Thy way was in the sea, and Thy path in many waters (Psalms 77:16-17, 19).

It is manifest to everyone that the “waters” here do not signify waters, and that it is not meant that the deeps trembled, nor that the way of Jehovah was in the sea, and His path in the waters; but that spiritual waters are meant, that is, spiritual things which are of truth; otherwise this would be a heap of empty words.

In Isaiah:

Ho every one that thirsteth, come ye to the waters and he that hath no silver, come ye, buy (Isaiah 55:1).

In Zechariah:

It shall come to pass in that day that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea (Zech. 14:8).

[14] Moreover where the church is treated of in the Word as about to be planted and as having been planted, and where it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be also described by waters or rivers which irrigate; by which either spiritual, rational, or memory things (which are of truth) are signified-as in the description of Paradise in Genesis (2:8-9); which is also described by the rivers there (verses 10 to 14), signifying the things of wisdom and intelligence (see n. 107-121). The same is true in many other places in the Word, as in Moses:

As valleys are they planted, as gardens by the river, as sandal-wood trees which Jehovah hath planted, as cedars beside the waters; waters shall flow from his buckets, and his seed shall be in many waters (Numbers 24:6-7).

In Ezekiel:

He took of the seed of the land, and planted it in a field of sowing, he placed it beside many waters; it budded, and became a luxuriant vine (Ezekiel 17:5-6).

That a “vine” and a “vineyard” signify the spiritual church may be seen above (n. 1069). In the same:

Thy mother was like a vine in thy likeness, planted by the waters; she became fruitful and full of branches by reason of many waters (Ezekiel 19:10).

In the same:

Behold Asshur was a cedar in Lebanon; the waters nourished him, the deep made him high, going with her rivers round about his plant; and she sent out her canals unto all the trees of the field (Ezekiel 31:4).

[15] In the same:

Behold upon the bank of the river were very many trees on this side and on that. He said unto me, These waters issue forth toward the eastern border, and shall go down into the plain, and shall go toward the sea; and being sent into the sea the waters are healed. And it shall be that every living soul that creepeth, in every place whither the two rivers come, shall live; and there shall be a very great multitude of fish, because these waters are come thither; and they shall be healed, so that everything whithersoever the river cometh shall live. The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezekiel 47:7-9, 11).

Here the New Jerusalem, or the Lord’s spiritual kingdom, is described: the “waters going forth to the eastern border,” signify spiritual things from celestial things, which are truths from a celestial origin; that is, faith from love and charity (n. 101, 1250). To “go down into the plain,” signifies doctrinal things which are of the rational (n. 2418, 2450). To “go toward the sea,” signifies to memory-knowledges; the “sea” is the collection of them (n. 28); the “living soul which creepeth,” signifies their delights (n. 746, 909, 994); which will “live from the waters of the river,” that is, from spiritual things from a celestial origin. “Much fish” denotes an abundance of applicable memory-knowledges (n. 40, 991). The “miry places and the marshes” denote things not applicable and impure; being “given up to salt,” denotes being vastated (n. 2455).

In Jeremiah:

Blessed is the man that trusteth in Jehovah; he shall be like a tree planted by the waters, and that sendeth forth its roots by the river (Jeremiah 17:7-8).

In David:

He shall be like a tree planted by the rivers of water, that bringeth forth its fruit in its season (Psalms 1:3).

In John:

He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street of it, and on this side of the river and on that was the tree of life bearing twelve fruits (Revelation 22:1-2).

[16] Seeing that in the internal sense of the Word “waters” signify truths, therefore in the Jewish Church, for the sake of representation before the angels with whom the rituals were viewed spiritually, it was commanded that the priests and Levites should wash themselves with water when they came near to minister, and indeed out of the laver between the tent and the altar; and later, out of the brazen sea and the other lavers around the temple, which were in place of a fountain. So too for the sake of the representation was the institution of the water of sin or of purgation that was to be sprinkled upon the Levites (Numbers 8:7); also that of the water of separation, from the ashes of the red heifer (Numbers 19:2-19); and that the spoils from the Midianites should be cleansed by water (Numbers 31:19-25).

[17] The waters which were given out of the rock (Exodus 17:1-8; Numbers 20:1-13; Deuteronomy 8:15) represented and signified an abundance of spiritual things or truths of faith from the Lord. The bitter waters which were healed by the wood (Exodus 15:23-25) represented and signified that the truths which are not pleasing become acceptable and grateful from good, that is, from the affection of it. (That “wood” signifies good which is of affection, or of the will, may be seen ab ove, n. 643.) From all this it may now be known what “water” denotes in the Word, and hence what the water in baptism denotes, of which the Lord speaks thus in John:

Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5);

namely, that “water” is the spiritual of faith, and the “spirit” the celestial of it; thus that baptism is the symbol of the regeneration of man by the Lord by means of the truths and goods of faith. Not that regeneration is effected by baptism, but by the life signified in baptism, into which life Christians who have the truths of faith, because they have the Word, must come.