THE EXPLANATION of Isaiah Chapter 8

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

1. AND Jehovah said unto me, Take unto you a large roll, and write on it with a man's pen, MAHER-SHALAL-HASH-BAZ; [that is, Hasten to the spoil, take quickly the prey.]

VERSE 1. Maher-shalal-hash-baz. - That by "names", in Scripture, are signified things, and that they involve an infinity of meaning, see above, Chapter 4:1, the Exposition.

2. And I called unto me for a testimony faithful witnesses, Uriah, the priest, and Zechariah the son of Jeberechiah.

Verse 2. Uriah, the priest. - That "priests", and the priestly office, signify the Lord as to Good, and His work of salvation; and that "kings" represented the Lord as to Truth, and His divine royalty, see above, Chapter 1:1, the Exposition.

3. And I approached unto the prophetess: and she conceived, and bare a son. And Jehovah said unto me, Call his name Maher-shalal-hash-baz: -

4. For before the child shall know to pronounce: My father; and my mother, the riches of Damascus shall be borne away, and the spoil of Samaria, before the king of Assyria.

5. And Jehovah spake also unto me again, saying,

Verse 3. And she conceived, and bare a son. - "Conceptions" and "births", when mentioned in the Word, signify regeneration, or the new birth, without which no man can enter into the kiugdom of God." (John 3:3, 5)

An idea of the necessity of regeneration, and of the process by which it is effected, is involved in the following general propositions:

I. That unless a man be born again, and as it were created anew, he cannot enter into the kingdom of God, True Christian Religion 573-576.

II. That new generation or creation is effected of the Lord alone by charity and faith, as two mediums, while man cooperates, 576-579.

III. That inasmuch as all are redeemed, all may be regenerated, everyone according to his state, 579-583.

IV. That the work of regeneration resembles that of man's conception, of his being carried in the womb, being born, and educated, 583-587.

V. That the first act of new generation is called reformation, which act is of the understanding; and that the second act is called regeneration, which act is of the will, and thence of the understanding, 587-591.

VI. That the internal man is first to be reformed, and by this the external, and that man is thus regenerated, 591-596.

VII. That whilst this is effecting, combat arises between the internal and external man, and in this case he who conquers rules over the other, 596-601.

VIII. That the regenerate man has a new will and a new understanding, 601-607.

IX. That the regenerate man is in communion with the angels of heaven, and the unregenerate man is in communion with the spirits of hell. 607-611.

X. That so far as man is regenerated, so far sins are removed, and that this removal is what is meant, by the remission of sins, 611-615.

XI. That there can be no regeneration without free-will in spiritual things, 615-618.

XII. That there can be no regeneration without truths, by which faith is formed, and with which charity conjoins itself. 518-621. See also The New Jerusalem and its Heavenly Doctrine 173-187.

[To "bear a son" signifies, when predicated of the prophet's wife, to bring forth the genuine doctrine of the church. Thus the "male child" born of the woman, in the Apocalypse (Chapter 12), signifies the doctrine of the New Jerusalem which was given from the Lord out of heaven, by means of His Word. Apocalypse Explained 711. See this demonstrated in n. 710 of the same work.]

6. Because this people refuse the waters of Shiloah which flow softly, and rejoice in Retzin and the son of Remaliah;

Verse 6. By the "waters" of the lake or fish-pool of Siloam, or Shiloah, are signified the truths of the Word, for all things were significative, even to the waters in Jerusalem.

By "washing" in these waters, (John 9:11) is signified to purify the mind from fallacies which in themselves are falsities. Hence it may be manifest what is meant by the Lord commanding the blind man whom He healed to "go and wash in the pool of Siloam." For all the miracles and actions of the Lord, when He was in the world, signified divine, celestial, and spiritual things, that is, such things as are of heaven and the church, and this by reason that they are divine, and the Divine or the Lord always operates in ultimates by first principles, and thus in fulness. Ultimates are such things in the world as appear before the eyes; hence it is that the Lord spake; and that the Word is written by such things in nature as correspond Apocalypse Explained 475.

[Thus to "refuse or reject the waters of Shiloah" is to reject the truths of the Word; hence It was that the calamities described in the following verses came upon the people of Judah.]

"Waters flowing softly" signify things spiritual; and the "waters strong and many, which came up even to the neck", denote falsities destroying the church. Arcana Coelestia 790.

7. Therefore, behold, the Lord [Adonai] bringeth up upon them the waters of the river, the strong and the many; even the king of Assyria and all his glory: and it shall rise over all its channels, and it shall go over all its banks:

8. And shall pass through Judah, and shall overflow and go over, even to the neck shall it reach: and the spreadings of his wings shall be over the full breadth of Your land, O Immanuel !

Verse 7. By "Ashur, and the king thereof", in the Word is signified the rational principle, in the .present case, perverted; hence by his river, which was Euphrates, is understood ratiocination, and by the "waters of the river" are understood falsities confirmed by ratiocinations. These, therefore, are signified by the "waters of the river, strong and many", which are called "strong" from cupidity, and "many" from falsity; the abundance of falsities from evil destroying the truths of good in the church is signified by the "waters of the river coming up over all his channels and over all his banks", also by "going through Judah and overflowing"; by "Judah" is signified the church where the Word is. Apocalypse Explained 518. See also 569.

Verse 8. And shall pass through Judah, and shall overflow, etc. -Here also the "king of Ashur" signifies ratiocination from falsities against truths; "he shall go through Judah, he shall overflow and go over", signifies that he will destroy the good of the church; to "overflow" is predicated of falsities, because they are signified by "waters"; "even to the neck" signifies that so there shall no more be any communication of good and truth; and "the spreadings out or movements of his wings shall be over the full breadth of Your land, O Immanuel", signifies that falsities shall be against all the truths of the church of the Lord. That the "breadth of the land" signifies the truths of the church, may be seen in the work concerning Heaven and Hell 197; and hence in an opposite sense it signifies falsities, wherefore "the spreadings or movements of his wings" signifies ratiocinations from falsities against truths. "Fulness" signifies all; thus the "fulness of the breadth of the land" signifies all the truths of the church. Apocalypse Explained 304.

"Wings" denote reasonings, whence come falsities; the "fulness of breadth" denotes that it was full of falsities or things contrary to truth. Arcana Coelestia 1613.

9. Associate yourselves, O you peoples, and you shall be broken to pieces; and, give ear, all you of distant lands: gird yourselves, and you shall be broken to pieces; gird yourselves, and we shall be broken to pieces.

10. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us [Immanuel].

Verses 9, 10. That those represented by "Assyria" would unite and take counsel together how they might extinguish the doctrine of a true faith, but still their counsel would be vain, and they themselves would be in the greatest terror, as formerly, so at the present time, for their acts [and counsels] will be vain, because God is with us, that is, Immanuel [or the Lord in His Humanity]. Concerning Whom, see above, Chapter 7:14, the Exposition. (Swedenborg's Notes on Isaiah, p. 17.)

11. For thus said Jehovah unto me, with a strong hand, and instructed me, not to walk in the way of this people, saying,

12. Say you not, A confederacy, to all them to whom this people shall say, A confederacy: and fear you not [the object of] their fear; neither shall you dread.

Verses 11, 12. These words signify that the doctrine of Truth is confirmed, because it is the Truth, first, that they (the Lord's people whom the prophet addresses) "should not walk in the way of this people", nor say, "A confederacy" [with Assyria], nor should they consociate themselves with any others than with the Lord Himself, and thus should not conspire with others, as with idolators, against Him, as "this people" have done; who conspired, as Ahaz and others did, because they feared them [the AssyriansJ, believing that their idols, or the gods of the nations, could do all things; but that the God of Israel alone, (verse 13) that is, the Lord, who is Jehovah, "should be their fear", or the Object of their fear. (Swedenborg's Notes on Isaiah, p. 17)

13. Jehovah of Hosts Himself shall you sanctify; and He shall be [the Object of] your fear, and He your dread.

Verse 13. Jehovah of Hosts Himself shall you sanctify, and He shall be [the Object of] your fear, and He your dread. - Where "fear" is mentioned for the spiritual man, and "dread" for the natural man. That the spiritual man may not be in such fear as is that of the natural man, it is sometimes said, "fear not", as in Isaiah, "Fear not, O Jacob and Israel, for I have redeemed you, calling you by name; you art Mine." (Isaiah 43:1)

And in Luke, "Fear not, little flock; for it has pleased your Father to give you the kingdom." (Luke 12:32) Apocalypse Explained 696.

14. And He shall be [unto you] for a Sanctuary; but for a stone of stumbling and for a rock of offence to the two houses of Israel; for a snare and for a trap to the inhabitants of Jerusalem.

Verse 14. He shall be a stone of stumblinq and a rock of offence, etc. Where the subject treated of is concerning the Lord. A "stone of stumbling and rock of offence" denotes being offended; a "trap and a snare" mean destruction, that is, of those who oppose and attempt to destroy the truths and goods of faith in the Lord, by falsities which favour the loves of self and of the world: for all the proud are not only scandalized or offended, but are also ensnared by this, that the Divine [Being] has appeared in a human form, and on this occasion not in royal majesty, but in a despised appearance. From these considerations it is now evident, that by the expression, "shall be for a snare", is signified the enticement and deception of evils, and the destruction thence derived. Arcana Coelestia 9348.

The Lord's divine or essential Human is what excites enmity; that this would be an "offence" and a "scandal", is declared throughout the Word. Arcana Coelestia 3488. [Hence the Lord says "Blessed is he who is not offended in Me." Luke 7:23.]

A snare and a trap. "Snares "derive their signification from the enticement and deceit of evils; which enticement and deceit proceed from this ground, that all evils originate in self-love and the love of the world, and these loves are connate with man, the consequence of which is, that man derives from them the delight of his life at its earliest birth, yea, derives from them his life; wherefore those loves, like the latent currents of a river, continually draw the thoughts and will of man from the Lord to himself, and from heaven to the world, thus from the truths and goods of faith to falsities and evils. Reasonings grounded in the fallacies of the senses, in this case, have a powerful, influence; and this also is the reason why the literal sense of the Word is perversely explained and applied. Those are the things which, ill the spiritual sense of the Word, are meant by snares, pitfalls, nets, and gins; also, by frauds and deceits. Arcana Coelestia 9348.

15. And many among them shall stumble, and shall fall, and be broken; and shall be ensnared, and taken.

Verse 15. To "stumble'' denotes to be scandalized or offended, and hence from truths to slide into falsities; to "fall and to be broken" denotes to be dissipated. Arcana Coelestia 9163.

16. Bind up the Testimony, seal the Law, for My disciples.

Verse 16. The precepts of the Decalogue were called a "Testimony", because they had relation to a covenant, thus to conjunction between the Lord and man, "which conjunction cannot exist unless man keeps those precepts, not only in the external form, but also in the internal; wherefore it is good confirmed by truth, and truth derived from good, which is signified by "testimony." This being the case, the tables were also called "tables of the covenant", and the ark, the "ark of the covenant." Hence, then, it is evident "what is signified in the Word by "testimony" in a genuine sense, as in Isaiah 8:16. Arcana Coelestia 4197.

Seal the Law, etc. - In the Word there is frequent mention made of the "Law", and it may be expedient to show what is meant by it in its confined sense, what in a more extensive sense, and what in a sense most extensive. In a confined sense, the Decalogue is meant by the "Law"; in a more extensive sense, it is used to mean the statutes given by Moses to the children of Israel; and in a sense most extensive, it means the whole Word. That by the "Law", in a confined sense, the Decalogue is meant, is well known; but that in a more extensive sense, the statutes 'given by Moses to the children of Israel are meant by the "Law"; is evident from the particular statutes in Leviticus being so called; as, for instance "This is the law of the sacrifice of peace-offerings." (Leviticus 7:11) "This is the law of the trespass-offering." (Leviticus 7:1)

Yea, the whole book of Moses is called the "Law"; (Deuteronomy 31:9, 11, 12, 26) as also in the New Testament. (Luke 2:22; 24:44; John 1:45; 7:23; 8:5; and in other places.)

That these statutes were meant by "the works of the Law", mentioned by Paul, where he says; that "man is justified without the works of the law, (Romans 3:28) is very evident from what follows those words, and also from his words to Peter, whom he blames for Judaizing, "where he says three times in one verse, that "no man is justified by the works of the law"; (Galatians 2:16)

That by the "Law", in its most extensive sense, is meant the whole Word, is plain from these passages:

Jesus said, (John 10:34) "Is it not written in your law, You are gods? This is written in Psalm 82:6.

"The people answered Him, We have heard out of the law; that Christ abideth for ever." (John 12:34)

This is written, Psalm 89:29; 110:4; Daniel 7:14.

"That the "Word might be fulfilled which is written in their law, They hated Me without a Muse." (John 15:25)

This is written, Psalm 35:19.

In these passages the whole Sacred Scripture is meant by the "Law", as may be seen in many places in the Psalms of David. True Christian Religion 288.

17. And I will wait for Jehovah, who hideth His faces from the house of Jacob; and I will look for Him,

Verse 17. The "faces of Jehovah", or the Lord, signify the Divine Love, and all the Good in heaven and the church thence derived; "hiding the faces", where it is predicated of Jehovah or the Lord, signifies to leave man in his proprium or selfhood, and thence in the evils and falsities which flow from his proprium; for man viewed in himself is nothing but evil, and the false thence derived, and is withheld from those principles by the Lord that he may be in good, which is effected by an elevation from his proprium. It is said that Jehovah, that is, the Lord, "hideth His faces" on account of iniquity and sin, and that He is entreated "not to hide His faces", when, nevertheless, He never hides or withdraws His Divine Good and Divine Truth, which are signified by His "faces", for He is Love itself, and Mercy itself, and desires the salvation of all, wherefore He is present with all and with everyone, even with those who are in iniquities and sins, and by his presence upholds them in the liberty of receiving Him, that is, of receiving Truth and Good from Him, whence they also do receive, if from liberty they desire it. Apocalypse Explained 412.

18. Behold, I, and the children whom Jehovah has given me, are for signs and for wonders in Israel from Jehovah of Hosts, who dwells in Mount Zion.

Verse 18. For signs and for wonders in Israel. - By a "sign" is understood that which declares, testifies, and persuades concerning a thing inquired after; but by a "miracle", or wonder, is understood that which excites, strikes, and induces astonishment. Thus a "sign" moves the understanding and faith, and a "miracle" the will and its affection; for the will and its affection is what is excited, is stricken, and amazed, and the understanding and its faith is what is persuaded, what a declaration is made to, and what admits of testification. Apocalypse Explained 706.

Jehovah of Hosts, who dwelleth in Mount Zion. - "Jehovah of Hosts", see Chapter 1:9, . Exposition. "Mount Zion", see Chapter 2:2, the Exposition.

19. And when they shall say unto you, Seek unto them that have familiar spirits and unto wizards, to them that chirp and that mutter: [then say you] Should not a people seek unto their God? should they seek, instead

Verses 19, 20. And when they shall say unto you, Seek unto them: that have familiar spirits and unto wizards, etc. - It is believed by many that man may be taught of the Lord by spirits speaking with him; but they who believe this, and are willing to believe it, do not know that it is connected with danger to their souls. Man, so long as he lives in the world, is, as to his spirit, in the midst of spirits, and yet spirits do not know that they are with. man, nor does man know that he is with spirits. The reason is, because they are conjoined as to affections of the will immediately, and as to thoughts of the understanding mediately; for man thinks naturally, but spirits think spiritually; and natural and spiritual thought do not otherwise make one than by correspondences; a union by correspondences causes that one does not know anything concerning the other. But as soon as spirits begin to speak with man, they come out of their spiritual state into the natural state of man, and in this case they know that they are with man, and conjoin themselves with the thoughts of his affection, and from those thoughts speak with him. They cannot enter into anything else, for similar affection and consequent thoughts conjoin all, and dissimilar separate. It is owing to this circumstance that the speaking spirit is in the same principles with the man to whom he speaks, whether they be true or false, and likewise that he excites them, and by his affection conjoined to the man's affection strongly confirms them. Hence it is evident that, none other than similar spirits speak with man, or manifestly operate upon him, for manifest operation coincides with speech; hence it is that no other than enthusiastic spirits speak with enthusiasts; also, that no other than Quaker spirits operate upon Quakers, and Moravian spirits upon Moravians; the case would be the same with Arians, and with Socinians. All spirits speaking with man, are no other than such as have been men in the world, and were then of such a quality: that this is the case, as been given me to know by repeated experience. And what is ridiculous, when man believes that the Holy Spirit speaks with him, or operates upon him, the spirit also believes that he is the Holy Spirit;. this is common with enthusiastic spirits. From these considerations it is evident to what danger man is exposed, who speaks with spirits, or who manifestly feels their operation. Man is ignorant of the quality of his own affection, whether it be good or evil, and with what other beings it is conjoined, and if he is in the conceit of his own intelligence, his attendant spirits favour every thought which is thence derived. In like manner if any one is disposed to favour particular principles, enkindled by a certain fire, which has place with those who are not in truths from genuine affection; when a spirit from similar affection favours man's thoughts or principles, then one leads the other, as the blind lead the blind, until both fall into the pit. The Pythonics, or those had "familiar spirits", formerly were those of this description, and lIkewise the magicians in Egypt and in Babel, who by reason of discourse with spirits, and of the operation of spirits felt manifestly in themselves, were called wise. But by this the worship of God was converted into the worship of demons, and the church perished: wherefore such communications were forbidden the sons of Israel under penalty of death. (See Deuteronomy 18:9-14; Isaiah 8:19, 20)

It is otherwise with those whom the Lord leads, and He leads those who love truths, and will them from HImself; all such are enlightened when they read the Word, for the Lord is in the Word, and speaks with every one according to his comprehension. If these hear speech from spirits, which also they do occasionally, they are not taught, but are led, and this so providently, that the man is still left to himself, since, as was before said, every man is led of the Lord by affections, and thinks from them as from himself In freedom; if this was not the case, man would not be capable of reformation, neither could he be enlightened. But men are enlightened variously, every one according to the quality of his affection and consequent IntellIgence. They who are in the spiritual affection of truth, are elevated into the light of heaven, so as to perceIve the Illustration. Apocalypse Explained 1182, 1183.

Verses 19-22. Should not a people seek unto their God? etc. If they seek not the Lord, "no dawning light will be to any of them", that is, they will not have any light of Truth, which shines forth as the morning light, thus they will not have heaven, for the aurora or morning light is the time in which the kingdom of God Messiah [the Lord) will come. They who do not seek the Lord, and the things which belong to Him, will be destitute of all things spiritual and celestial, because they will have no faith. This destitution and dearth is descrIbed by being "famished" and "thirsty" which will come upon them at the time of death, and in the last time [of the church], The consequence is, that they will be "angry", like those who are deprived of heaven, and they, from their false principle, will "curse their king", that is, the Lord Himself, and at the same time they will "curse their gods", whoever they are. Thus they will "look up towards heaven"; and as they will receive no help from thence, they will "look to the earth", or to inferior things, that they may be consoled thereby, and that they may thereby be taught; but they will only find "distress and darkness." For unless inferior things be regarded from superior things; there is nothing but anxiety, or "affliction and darkness" [in them]; for, affliction and darkness will be together, thus so conjoined as though they were one; wherefore it is said, "darkened by anxiety, and driven or impelled by thick darkness." (Swedenborg's Notes on Isaiah, p.19.)

20. To the Law and to the Testimony [let them seek]; if they will not speak according to this Word, there shall be no dawning light to them.

21. But he shall pass through the land, distressed and famished: and it shall be, when he is famished; and angry with himself, he shall curse his king and his gods, and shall look upward.

Verse 20. No dawning light to them. - The "dawning light", or the aurora, signifies the conjunction of natural Good with celestial-spiritual Good, or with the Divine Good of Truth. This state of conjunction is effected by temptations, hence Jacob "wrestled with the man until the morning dawn" or the aurora, appeared, when the wrestling ceased. (Genesis 32:26)

For when the conjunction between the internal and the external man takes place, then is the "morning dawn" or aurora to man, for he then enters into a spiritual or heavenly state; then also the "light", as of the aurora; appears to him, if he is ill such a state as to be able to perceive it; otherwise his intellectual principle is enlightened as when he awakes out of sleep early in the morning, when the dawn first enlightens and begins the day. Arcana Coelestia 4284.

Verses 21, 22. And it shall be, when he is famished, and angry with himself, he shall curse the king and his gods, and shall look upward; and to the earth shall he look, etc. The subject here treated of is concerning those who are in falsities from a defect of the knowledges of Truth and Good, and concerning their indignation in consequence thereof. That defect or want is described by "their looking upwards, and to the earth, and lo! affliction and thick darkness"; to "look upwards, and to the earth", is to look everywhere for Goods and Truths, "and lo! affliction and thick darkness", , denoting that they are not anywhere to be found, but mere falsities - dense falsity being understood by "thick darkness." Their indignation in consequence thereof is understood by "when he shall be famished and angry, and shall curse his king and his gods"; to be "hungry or famished" denotes a desire to know:

"king" signifies their false principle [Charity 7D]; "gods" the falsities of worship thence derived; and to "curse" means to detest. Apocalypse Explained 386.

22. And to the earth shall he look, and to affliction and darkness; he shall be darkened with distress, and driven by thick darkness.

Verse 22. And lo! affliction and darkness; he shall be darkened with distress, and driven by thick darkness. - In the Word throughout mention is made of "darkness", and also at the same time of "thick darkness; and in such passages "darkness" is predicated of the false, and "thick darkness" of evil together with the false. "Darkness" also signifies ignorance of Truth, such as prevails amongst the nations or Gentiles; and "thick darkness"; the ignorance of Good. Arcana Coelestia 7711.

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Isaiah Chapter 8

1. AND Jehovah said unto me, Take unto you a large roll, and write on it with a man's pen, MAHER-SHALAL-HASH-BAZ; [that is, Hasten to the spoil, take quickly the prey.]

2. And I called unto me for a testimony faithful witnesses, Uriah, the priest, and Zechariah the son of Jeberechiah.

3. And I approached unto the prophetess: and she conceived, and bare a son. And Jehovah said unto me, Call his name Maher-shalal-hash-baz: -

4. For before the child shall know to pronounce: My father; and my mother, the riches of Damascus shall be borne away, and the spoil of Samaria, before the king of Assyria.

5. And Jehovah spake also unto me again, saying,

6. Because this people refuse the waters of Shiloah which flow softly, and rejoice in Retzin and the son of Remaliah;

7. Therefore, behold, the Lord [Adonai] brings up upon them the waters of the river, the strong and the many; even the king of Assyria and all his glory: and it shall rise over all its channels, and it shall go over all its banks:

8. And shall pass through Judah, and shall overflow and go over, even to the neck shall it reach: and the spreadings of his wings shall be over the full breadth of Your land, O Immanuel !

9. Associate yourselves, 0 you peoples, and you shall be broken to pieces; and, give ear, all you of distant lands: gird yourselves, and you shall be broken to pieces; gird yourselves, and we shall be broken to pieces.

10. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us [Immanuel].

11. For thus said Jehovah unto me, with a strong hand, and instructed me, not to walk in the way of this people, saying,

12. Say you not, A confederacy, to all them to whom this people shall say, A confederacy: and fear you not [the object of] their fear; neither shall you dread.

13. Jehovah of Hosts Himself shall you sanctify; and He shall be [the Object of] your fear, and He your dread.

14. And He shall be [unto you] for a Sanctuary; but for a stone of stumbling and for a rock of offence to the two houses of Israel; for a snare and for a trap to the inhabitants of Jerusalem.

15. And many among them shall stumble, and shall fall, and be broken; and shall be ensnared, and taken.

16. Bind up the Testimony, seal the Law, for My disciples.

17. And I will wait for Jehovah, who hideth His faces from the house of Jacob; and I will look for Him,

18. Behold, I, and the children whom Jehovah has given me, are for signs and for wonders in Israel from Jehovah of Hosts, who dwells in Mount Zion.

19. And when they shall say unto you, Seek unto them that have familiar spirits and unto wizards, to them that chirp and that mutter: [then say you] Should not a people seek unto their God? should they seek, instead

20. To the Law and to the Testimony [let them seek]; if they will· not speak according to this Word, there shall be no dawning light to them.

21. .But he shall pass through the land, distressed and famished: and it shall be, when he is famished; and angry with himself, he shall curse his king and his gods, and shall look upward.

22. And to the earth shall he look, and to affliction and darkness; he shall be darkened with distress, and driven by thick darkness.

518. And it fell upon the third part of the rivers and upon the fountains of the waters, signifies that consequently all understanding of truth perished and thereby the doctrine of the church. This is evident from the signification of "falling" from heaven, as being, in reference to stars, to perish (of which presently); also from the signification of "the third part," as being everything (of which above, n. 506, here all, because it is said of the understanding of truth and of doctrine, which are signified by "rivers" and "fountains of waters;" also from the signification of "rivers," as being the understanding of truth (of which presently); and from the signification of "fountains of waters," as being the Word and doctrine from the Word, thus "fountains" mean the truths of the Word and doctrinals (of which above, n. 483).

[2] When "to fall" is predicated of stars, which mean the knowledges of truth and good from the Word (as above), it signifies to perish, because when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is turned into falsity, and when Divine truth becomes falsity it perishes. This is signified also by:

The stars shall fall from heaven (Matthew 24:29; Mark 13:25);

namely, that in the last time of the church the knowledges of truth and good will perish. That when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is changed into falsity and thus perishes, may be seen above (n. 413, 418, 419, 489); for Divine truth is changed into falsity of the same character as the evil belonging to those into whom it flows. This becomes evident from the following experience: It has been granted me to observe carefully how Divine truth was changed into falsity while it was passing down deep into hell, and it was perceived that it was changed successively as it flowed down, at length even into what was most false.

[3] "Rivers" signify the understanding of truth, likewise intelligence, because "waters" signify truths, and the understanding is the receptacle and complex of truths, as a river is of waters, and because thought from the understanding, which is intelligence, is like a stream of truth. From the same origin, namely, from the signification of "waters" as being truths, a "fountain" signifies the Word and the doctrine of truth, and "pools," "lakes," and "seas," signify the knowledges of truth in the complex. That "waters" signify truths, and "living waters" truths from the Lord, may be seen above (n. 71, 483); and also in the following passages in this article.

[4] That "rivers" and "streams" signify the understanding of truth and intelligence can be seen from the Word where "rivers" and "streams" are mentioned. Thus in Isaiah:

Then shall the lame leap as a hart, and the tongue of the dumb shall sing; for waters shall break out in the wilderness, and brooks in the plain of the desert (Isaiah 35:6).

This is said of the Lord, also of the reformation of the Gentiles, and of the establishment of the church among them. "The lame who shall leap as a hart" signifies one who is not in genuine good because he is not in the knowledges of truth and good; "the tongue of the dumb which shall sing" signifies confession of the Lord by those who are in ignorance of the truth; "waters shall break out in the wilderness" signifies that there shall be truths where there were none before; "and brooks in the plain of the desert" signifies that there shall be intelligence where there was none before, "wilderness" meaning where there is no truth, and "plain of the desert" where there is no intelligence; "waters" mean truths, and "brooks" intelligence.

[5] In the same:

I will open rivers on the heights, and fountains will I place in the midst of the valleys, I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:18).

This is said of the salvation of the Gentiles by the Lord; "to open rivers on the heights" means to bestow interior intelligence; and "to place fountains in the midst of valleys" means to instruct the external man in truths. (The rest may be seen explained in n. 483.)

[6] In the same:

Behold I am doing a new thing; now it shall spring forth; shall ye not know it? I will even place a way in the wilderness and rivers in the desert. The wild beast of the field shall honor Me, the dragons and the daughters of the owl; because I will give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen (Isaiah 43:19, 20).

This treats of the Lord and of a new church to be established by Him, which is meant by "Behold I am doing a new thing; now it shall spring forth;" "to place a way in the wilderness, and rivers in the desert" signifies that there shall be truth and the understanding of truth where there were none before, "way" meaning truth leading to heaven, and "rivers" understanding; "to give drink to the people" signifies to instruct those who desire it; "the wild beast of the field, the dragons, and the daughters of the owl" signify those who know truths and goods merely from memory, and do not understand and perceive them; these speak about truth with no idea of truth, depending solely upon others.

[7] In the same:

I will pour out waters upon him that is thirsty, and streams upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thine offspring (Isaiah 44:3).

"To pour out waters upon him that is thirsty" signifies to instruct in truths those who are in the affection of truth; "to pour streams upon the dry land" signifies to give intelligence to those who are in a desire for truth from good; the like is signified by "pouring out the spirit and the blessing;" for God's "spirit" signifies Divine truth, and "blessing" its multiplication and fructification, thus intelligence. Who does not see that here and above, waters and streams, wilderness and desert, are not meant, but such things as pertain to the church? Therefore it is here added, "I will pour out My spirit upon thy seed, and My blessing upon thine offspring."

[8] In Moses:

For Jehovah leadeth thee to a land of brooks of water, of fountains, of depths flowing forth in valley and mountain (Deuteronomy 8:7).

The land of Canaan, to which Jehovah was to lead them, signifies the church, therefore "brooks of water, fountains, and depths flowing forth in valley and mountain," signify such things as belong to the church; "brooks of water" signifying the understanding of truth, "fountains" doctrinals from the Word, and "depths flowing forth in valley and mountain" the knowledges of truth and good in the natural and in the spiritual man.

[9] In Isaiah:

Look upon Zion and Jerusalem, where the glorious Jehovah will be with us a place of rivers, of streams, of breadth of spaces; no ship of oar shall go therein, and no magnificent ship shall pass through it (Isaiah 33:20, 21).

Here, too, "a place of rivers and streams" signifies wisdom and intelligence (the signification of the rest is explained above, n. 514.

[10] In Joel:

In that day the mountains shall drop down must, and the hills shall flow with milk, and all the watercourses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).

(This also has been explained above, n. 433, 483.) "The fountain that shall go forth out of the house of Jehovah" signifies the truth of doctrine out of heaven from the Lord; and "the brook of Shittim that it shall water," signifies the illustration of the understanding.

[11] In Ezekiel:

The waters issued out from under the threshold of the house of God towards the east. The man led me and brought me back upon the bank of the river. When I returned, behold upon the bank of the river very many trees on the one side and on the other. He said, Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence there are exceeding many fish, because these waters come thither and are healed, that everything may live whither the river cometh. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed; it is renewed in its months, because its waters flow out of the sanctuary (Ezekiel 47:1-12).

This, too, has been explained above (n. 422, 513), which makes evident that "the waters flowing out of the house of God towards the east" signify Divine truth proceeding from the Lord and flowing in with those who are in the good of love; and that "the river, upon the bank of which was every tree for food, and by the waters of which every soul that creepeth lived, whence there were many fish," signifies intelligence from the reception of Divine truth, from which all things with man, his affections and perceptions, as well as his cognitions and knowledges and the thoughts therefrom acquire spiritual life.

[12] In Jeremiah:

Blessed is the man that trusteth in Jehovah; He shall be like a tree planted by the waters and that sendeth forth his roots by the stream, and he shall not see when the heat shall come, his leaf shall be green (Jeremiah 17:7, 8).

"The tree planted by the waters" means a man with whom there are truths from the Lord; "he sendeth forth his roots by the stream" means the extension of intelligence from the spiritual man into the natural. (The rest may be seen explained above, n. 481.)

Where trees and gardens are treated of in the Word, waters and rivers to water them are also mentioned, for the reason that "trees" signify perceptions and knowledges, and "waters" and "rivers" truths and understanding therefrom; for without the understanding of truths man is like a garden where there is no water, whose trees wither away.

[13] As in Moses:

As the valleys are they planted, as gardens by the river, as lign-aloes – three times which Jehovah hath planted, and as cedar-trees beside the waters (Numbers 24:6).

This is said of the sons of Israel, by whom the church is signified which was then to be planted. This church is compared to valleys which are planted, and to a garden by the river, because "valleys" signify the intelligence of the natural man, and a "garden" the intelligence of the spiritual man, and it is compared to lign-aloes – three times and cedar-trees, because "lign-aloes – three times" signify the things of the natural man, and "cedar-trees" the things of the rational man; since these all live from the influx of Divine truth from the Lord they are said to be planted "by the river and beside the waters," which signifies Divine truth flowing in, from which is intelligence.

[14] As "the garden in Eden" or "paradise" means the wisdom and intelligence that the most ancient people had who lived before the flood, so where their wisdom is described, the influx of Divine truth, and of intelligence thence, is also described in these words:

A river went forth from Eden to water the garden, and from thence it was parted and was in four heads (Genesis 2:10, et seq.). "A river from Eden" signifies wisdom from love, which is Eden; "to water the garden" means to bestow intelligence; intelligence is described by the four rivers there treated of. (This may be seen explained in Arcana Coelestia 107-121.)

[15] In Ezekiel:

Asshur, a cedar in Lebanon. The waters made it grow, the abyss made it high, so that with its rivers it went round about its plant, and sent out its conduits unto all the trees of the field (Ezekiel 31:3, 4).

"Asshur" signifies the rational man, or the rational of man, likewise "the cedar in Lebanon;" and because the genuine rational is perfected by the knowledges of truth and good it is said that "the waters made it grow, and the abyss made it high," "waters" meaning truths, and "the abyss" the knowledges of truth in the natural man; the increase of intelligence is signified by "with its rivers it went round about its plant;" and the multiplication of the knowledges of truth by "it sent out its conduits unto all the trees of the field."

[16] In David:

Thou hast caused a vine to go forth out of Egypt. Thou hast sent out its boughs unto the sea, and its shoots unto the river (Psalms 80:8, 11).

"A vine out of Egypt" means the sons of Israel, who are called a "vine" because they represented the spiritual church, which is what "vine" signifies in the Word; their tarrying in Egypt represented their first initiation into the things of the church, for "Egypt" signified the knowledges [scientifica] subservient to the things of the church when, therefore, "the vine" signifies the church, and "Egypt" the knowledge serving it, it is evident what is signified in the spiritual sense by "Thou hast caused a vine to go forth out of Egypt." The extension of the intelligence of the church even to things known and things rational is signified by "Thou hast sent out its boughs unto the sea, and its shoots unto the river;" "to send out boughs and shoots" meaning multiplication and extension, the "sea" knowledge []scientificum]; and the "river," which here is the Euphrates, the rational. The extension of the church and the multiplication of its truths and of intelligence therefrom are described by the extension of the land of Canaan to the Sea Suph, to the sea of the Philistines, and to the river Euphrates.

[17] In Moses:

And I will set thy border from the Sea Suph even to the sea of the Philistines, and from the wilderness even to the river (Exodus 23:31).

"The borders of the land of Canaan" signify the ultimates of the church, which are true knowledges [scientifica vera], cognitions of truth and good from the Word, and things rational. "The Sea Suph" signifies true knowledge; "the sea of the Philistines," where Tyre and Sidon were, signifies the knowledges of truth and good from the sense of the letter of the Word; and "the river Euphrates" signifies the rational; for knowledges [scientifica] serve the cognitions of truth and good from the Word, and both these serve the rational, and the rational serves intelligence, which is given by means of spiritual truths joined to spiritual good.

[18] The like that is here said of the church and its extension is said of the Lord's power over all things of heaven and the church, in David:

I will set his hand in the sea, and his right hand in the rivers (Psalms 89:25).

This is said of David, by whom is here meant the Lord; the Lord's power, even to the ultimates of heaven and the church, thus over the whole heaven, and over everything of the church, is signified by "setting the hand in the sea, and the right hand in the rivers," "hand" and "right hand" signify power, and the "sea" and "rivers" the ultimates of heaven and the church. The ultimates of heaven are seas and rivers, as has been several times said above. These were represented by the two seas and by the two rivers that formed the boundaries of the land of Canaan. The two seas were the sea of Egypt and the sea of the Philistines, where were Tyre and Sidon; and the two rivers were the Euphrates and the Jordan. But the Jordan was the boundary between the interior land of Canaan and the exterior; in the exterior were the tribes of Reuben and Gad, and half the tribe of Manasseh. Likewise in Zechariah:

His dominion shall be from sea even to sea, and from the river even to the ends of the earth (Zechariah 9:10).

This, too, is said of the Lord, and has a like meaning; His dominion even to the ultimates of heaven and the church means over all things of heaven and the church, for the ultimates are the boundaries.

[19] In David:

Thy throne is established from then; Thou art from everlasting. The rivers have lifted up, O Jehovah, the rivers have lifted up their voice; the rivers have lifted up their roaring. More than the voices of many glorious waters, more than the waves of the sea, Jehovah is glorious (Psalms 93:2-4).

This, too, is said of the Lord; His dominion from eternity to eternity over heaven and earth is signified by "Thy throne is established from then; Thou art from everlasting." The glorification of the Lord because of His coming and because of the consequent salvation of mankind is signified by "the rivers have lifted up their voice (and their roaring);" for "rivers," here three times mentioned, signify all things of man's intelligence, both in the internal and in the external man. Divine truth from the Lord, through which there is power and through which there is salvation, is signified by "more than the voices of many glorious waters, more than the waves of the sea," "waters" meaning truths, and "the voices of many glorious waters" Divine truths.

[20] The glorification and celebration of the Lord from joy of heart are thus described elsewhere in David:

Let the sea and the fullness thereof give forth a sound, the world and they that dwell therein. Let the rivers clap their hands; let the mountains sing aloud together (Psalms 98:7, 8).

The glorification of the Lord by the universal heaven is signified by these words. The glorification from its ultimates is signified by "Let the sea and the fullness thereof give forth a sound;" the glorification from the whole heaven is signified by "let the world and they that dwell therein give forth a sound," "the world" signifying the universal heaven in respect to its truths, and "they that dwell therein" signifying the universal heaven in respect to its goods; for "inhabitants" signify in the Word those who are in the goods of heaven and the church, and thus the goods of such. The glorification of the Lord by the truths of intelligence and by the goods of love, is signified by "let the rivers clap their hands, let the mountains sing aloud together," "rivers" meaning the truths of intelligence, and "mountains" the goods of love.

[21] Divine truth from the Lord, the reception of which is the source of intelligence, is signified by "the waters from the rock in Horeb" (Exodus 17:6), thus spoken of in David:

He clave the rocks in the wilderness, and made them to drink out of the great abysses, and He brought flowing waters out of the rock, and made the waters to run down like rivers. He smote the rock, so that the waters gushed out and the brooks overflowed (Psalms 78:15, 16, 20).

And again:

He opened the rock that the waters might flow; the rivers ran in the dry places (Psalms 105:41).

The "rock" here means the Lord; and the "waters that flowed out therefrom" mean Divine truth from Him; and the "rivers" signify intelligence and wisdom therefrom; "to drink of the great abysses" signifies to imbibe and perceive the arcana of wisdom.

[22] In John:

Jesus said, If anyone thirst, let him come unto Me and drink. He that cometh unto Me, as the Scripture saith, out of his belly shall flow rivers of living water. This saith He of the Spirit, which they that believe on Him were to receive (John 7:37-39).

"To come to the Lord and drink" signifies to receive from Him the truths of doctrine and belief therein; that spiritual intelligence is therefrom is signified by "out of his belly shall flow rivers of living water," "living water" being Divine truth which is from the Lord alone, "rivers" the things belonging to intelligence, and the "belly" thought from memory, for to this the belly corresponds; and as "rivers of living water" signify intelligence through Divine truth from the Lord it is added, "this saith He of the spirit which they that believe on Him were to receive," "the spirit that they were to receive from the Lord," meaning Divine truth and intelligence therefrom; so, too, the Lord called the spirit that they received "the spirit of truth" (John 14:16-18; 16:7-15).

[23] In David:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies heaven and the church in the whole complex, the "seas" signify cognitions and knowledges which are the ultimates of the church, and in particular, the cognitions of truth and good, such as are in the sense of the letter of the Word; "rivers" signify introduction through knowledges into heavenly intelligence. This makes clear the meaning of these words in the spiritual sense, namely, that the interior things of heaven and the church, which are called celestial and spiritual, are founded upon the cognitions of truth and good which are in the sense of the letter of the Word rationally understood. It is said, "He hath founded the world upon the seas and established it upon the rivers," because there are seas and rivers in the boundaries of heaven, represented by the Sea Suph, the sea of the Philistines, the river Euphrates, and the river Jordan, which were the boundaries of the land of Canaan; and because what is ultimate means in the Word what is lowest, it is said that Jehovah "founded" and "established" upon these. Evidently the earth is not founded upon seas and rivers.

[24] In the same:

The Lord at thy right hand hath stricken through kings in the day of His anger, He hath judged among the nations, He hath filled with dead bodies, He hath stricken through the head over many a land. He drinketh out of the brook in the way; therefore shall He exalt the head (Psalms 110:5-7).

This is said of the Lord, and of His combat against falsities and evils from the hells, and of their subjugation. "Kings" mean falsities from hell, and "nations" evils therefrom. The Lord's Divine power is meant by "the Lord at the right hand;" "He hath stricken through them in the day of His anger, He hath judged among the nations, and He hath filled with dead bodies," signifies the subjugation and destruction of evils and falsities from the hells; "the head that He hath stricken through in many a land," means the love of self, which is the source of all evils and falsities; "to strike through in many a land" signifies total destruction and damnation; "the brook out of which the head drinketh," and because of which "it shall be exalted," signifies the Word in the letter, "to drink out of it" meaning to learn something from it, and "to lift up the head" meaning to resist for a time; for all those who are in falsities from evil cannot be cast down into hell until the things that they know from the Word are taken away from them, since all things of the Word communicate with heaven, by which communication they exalt the head; but when these are taken away they are cast down into hell. This is the meaning of these words, which no one can see except by means of the spiritual sense and a knowledge of the quality of the Word.

[25] In Habakkuk:

Was Jehovah displeased with the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea? Because Thou ridest upon Thy horses, Thy chariots are salvation (Habakkuk 3:8).

This is a supplication that the church may be guarded and not perish; the "rivers" and the "sea" signify all things of the church, because they are its ultimates (as above); "to ride upon horses," in reference to Jehovah, that is, the Lord, signifies the Divine wisdom which is in the Word; and "chariots" signify doctrinals therefrom.

[26] In David:

We will not fear when the earth shall be changed, and when the mountains shall be moved from ¹ the heart of the seas; the waters thereof shall be in tumult, shall be made turbid, the mountains shall quake in the pride thereof. There is a river the streams whereof shall make glad the holy city of God, the dwelling places of the Most High; God is in the midst of her, she shall not be moved (Psalms 46:2-5).

This involves in the spiritual sense, that although the church and all things thereof perish, still the Word and the Divine truth it contains shall not perish; for the "earth" signifies the church; "mountains" signify the goods of love; "waters" truths; and "to be changed," "to be moved," "to be in tumult" "to be made turbid" and "to quake" signify the states of these when they perish, and falsities and evils enter in their place, consequently the states of the church when it is vastated in respect to goods and desolated in respect to truths (See above, n. 304, 405, where this is more completely explained). That the Word or Divine truth for the church is not to perish is signified by "There is a river the streams whereof shall make glad the city of God; she shall not be changed;" "river" signifying here the like as "fountain," namely, the Word, because "streams" are predicated of it, by which are signified truths; the "city of God" signifies the church in respect to doctrine; "to make glad" signifies influx and reception from joy of heart, and "not to be changed" signifies not to perish in any respect.

[27] In Isaiah:

Then the waters shall fail in ² the sea, and the river shall dry up and become dry, and the rivers shall recede; the rivers of Egypt shall be minished and dried up, the reed and flag shall wither; the paper reeds by the stream near the mouth of the stream, and all seed of the stream shall become dry, be driven away, and be no more (Isaiah 19:5-7).

This is said of Egypt, which signifies the knowing faculty [scientificum] of the natural man, and its "stream" the cognition and apperception of truth, and in the contrary sense the apperception of falsity; that these are to perish is signified by "the stream shall dry up and become dry;" that thus there would be no longer truths, not even natural and sensual truths, which are the lowest, is signified by "the reed and flag shall wither, the paper reeds by the stream, and all the seed of the stream shall become dry, be driven away, and be no more."

[28] In the same:

I have digged and have drunk waters; and with the sole of my steps have I dried up all the streams of Egypt (Isaiah 37:25).

These are the words of Senacherib, the king of Assyria, by whom the perverted rational destroying all knowledge and apperception of truth is signified; this is signified by his "drying up with the sole of his steps all the streams of Egypt." The "streams of Egypt" signify knowledges and apperceptions of truth, because "Egypt" signifies the natural man in respect to knowledges (scientifica), and cognition and apperception belong to the natural man, as intelligence does to the spiritual man.

[29] In Ezekiel:

They shall draw out their swords against Egypt, to fill the land with the slain. Then will I make the rivers dry land, and will sell the land into the hand of evil ones; and I will make the land waste, and the fullness thereof, by the hand of strangers (Ezekiel 30:11, 12).

"Egypt" signifies the knowing faculty [scientificum] of the natural man serving the intelligence of the rational and spiritual man. The destruction of true knowledges [scientifica] by falsities is signified by "They shall draw out their swords against Egypt," "swords" signifying falsities destroying truths; the "slain" signify those who are destroyed by falsities; "to make the rivers dry land" signifies that there shall no longer be any cognition or apperception of truth; "to sell the land into the hand of evil ones and to make it waste by the hand of strangers," signifies to destroy by evils and by falsities, "strangers" signifying falsities.

[30] In Zechariah:

All the depths of the river shall be dried up, and the pride of Assyria shall be cast down, and the staff of Egypt shall depart away (Zechariah 10:11).

"All the depths of the river (namely, the Euphrates) shall be dried up" signifies that all the acute reasonings from self-intelligence shall perish; the "pride of Assyria" signifies the self-intelligence of the perverted rational; "the staff of Egypt shall depart away" signifies that the knowledges [scientifica] that serve such reasonings shall be of no avail.

[31] In Isaiah:

I will lay waste mountains and hills, and dry up all their herb; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15).

"I will lay waste mountains and hills" signifies that the goods of love and charity will perish; "and dry up all their herb" signifies that the truths that are from those goods will perish; "I will make the rivers islands, and I will dry up the pools," signifies that intelligence and knowledge of truth will perish.

[32] In the same:

Behold, at My rebuke I dry up the sea, I make the rivers into a wilderness; their fish shall rot because there is no water, and shall die (Isaiah 50:2).

(See above, n. 342), where this is explained.)

In Nahum:

He rebuketh the sea and maketh it dry, and drieth up all the rivers (Nahum 1:4).

In David:

Jehovah maketh rivers into a wilderness, and water springs into dry ground (Psalms 107:33).

In Job:

A man giveth up the ghost, and where is he? The waters depart from the sea, and the river drieth up and becometh dry (Job14:10, 11).

[33] It has been shown thus far that "rivers" signify the understanding of truth and intelligence. In the contrary sense "rivers" signify the understanding of falsity and reasoning from self-intelligence which is in favor of falsities and opposes truths, as is evident from the following passages. In Isaiah:

He shall send ambassadors by the sea to a nation meted out and trodden down, whose land the rivers have spoiled (1 Isaiah 18:2).

"Rivers" here signify the falsities of self-intelligence that destroy. (What the rest signifies see explained above, n. 304, 331.) In the same:

When thou shalt pass through the waters I will be with thee; and through the rivers they shall not overflow thee (Isaiah 43:2).

"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not corrupt.

[34] In Jeremiah:

Behold waters rising up out of the north, which like ³ an overflowing stream shall overflow the land and its fullness (Jeremiah 47:2).

"Waters out of the north" signify the falsities of doctrine from self-intelligence; these are compared to "a stream overflowing the land," because a "stream" signifies reasoning from falsities, the "land" the church, and "its overflow by a stream" its destruction by falsities.

[35] In David:

Unless Jehovah were for us when man rises up against us, then the waters had overflowed us, the river had gone over our soul; then the waters of the proud had gone over our soul (Psalms 124:2, 4, 5).

The "waters of the proud" here mentioned, signify falsities favoring the love of self and confirming it, also the falsities of doctrine from self-intelligence; the "river" signifies reasoning from falsities against truths; this makes clear what is meant by "Unless Jehovah were for us, when man rises up against us," namely, when man from himself, from self-love, and from self-intelligence, rises up and endeavors to destroy the truths of the church; for this treats of Israel, by whom the church is signified; the "waters that had overflowed them," and the "rivers that had gone over their soul," signify falsities and reasonings from falsities, and the consequent destruction of the spiritual life that man has through truths and through a life according to them; "waters" signify falsities, "rivers" reasonings from them, and "overflowing and going over the soul" signifies the destruction of spiritual life.

[36] In Isaiah:

Behold, the Lord will make to go up upon them the waters of the river, strong and many, the king of Assyria and all his glory; and he shall go up over all his channels, and shall go over all his banks; and he shall go through Judah, and shall overflow (Isaiah 8:7, 8).

"Assyria" and its king signify in the Word the rational, here the rational perverted; so "his river" which was the Euphrates, means reasoning, and "the waters of the river" mean falsities confirmed by reasonings; these therefore are signified by "the waters of the river, strong and many," which are called "strong" from cupidity, and "many" from falsity; the abundance of falsities from evil destroying the truths of the good of the church is signified by "the waters of the river shall go up over all his channels, and over all his banks," also "he shall go through Judah, and shall overflow," "Judah" signifying the church where the Word is.

[37] In Jeremiah:

What hast thou to do with the way of Egypt, to drink the waters of Sihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? (Jeremiah 2:18).

The "waters of Sihor," or of Egypt, signify false knowledges, or knowledges confirming falsities, and "the waters of the river" signify false reasonings from these, thus such as are from self-intelligence; that such falsities and reasonings must not be imbibed is what these words signify.

[38] In the same:

Towards the north, by the bank of the river Euphrates, have they stumbled and fallen. Who is this that cometh up like a stream, whose waters are tossed like the streams? Egypt cometh up like a stream, and his waters are tossed like streams; for he saith, I will come up, I will cover the earth, I will destroy the city and those that dwell in it (Jeremiah 46:6-8).

This signifies the destruction of the church and of its truths by false reasonings from confirming knowledges [scientifica]; the "north" signifies those in whom and from whom there is falsity, the "river Euphrates" false reasonings, "Egypt" confirming knowledges, the "waters that are tossed" falsities themselves, and "to come up, to cover the earth, to destroy the city and those that dwell in it," signifies the destruction of the church and of its doctrine, the "earth" meaning the church, the "city" doctrine of truth, and "those that dwell in it" its goods. Like things are signified by the Nile, "the river of Egypt," and by the Euphrates, "the river of Assyria," elsewhere in the Word (as in Isaiah 7:18, 19; 11:15, 16; Ezekiel 29:3-5, 10; 31:15; 32:2; Psalms 74:14, 15; 78:44; Exodus 7:17-21); also by "the rivers of Babylon" (Psalms 137:1). As all spiritual temptations come through falsities that break into the thoughts and infest the interior mind, thus through reasonings from falsities, so temptations are signified by the inundations of waters and by the irruptions of rivers and torrents. As in Jonah:

Thou hadst cast me into the depths, even into the heart of the seas; and the river was round about me; all Thy waves and Thy billows passed over me (Jonah 2:3).

In David:

The cords of death compassed me, and the brooks of Belial terrified me (Psalms 18:4).

In Matthew:

And the rain descended, and the rivers came, and the winds blew and beat upon that house; yet it fell not, for it was founded upon a rock (Matthew 7:25, 27).

In Luke:

When a flood arose, the stream dashed against that house and could not shake it; for it had been founded upon a rock (Luke 6:48, 49).

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