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1 Mose 24

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1 Abraham war alt und wohl betaget, und der HERR hatte ihn gesegnet allenthalben.

2 Und sprach zu seinem ältesten Knecht seines Hauses, der allen seinen Gütern vorstund: Lege deine Hand unter meine Hüfte

3 und schwöre mir bei dem HERRN, dem Gott des Himmels und der Erde, daß du meinem Sohn kein Weib nehmest von den Töchtern der Kanaaniter, unter welchen ich wohne;

4 sondern daß du ziehest in mein Vaterland und zu meiner Freundschaft und nehmest meinem Sohn Isaak ein Weib.

5 Der Knecht sprach: Wie, wenn das Weib mir nicht wollte folgen in dies Land? Soll ich dann deinen Sohn wiederbringen in jenes Land, daraus du gezogen bist?

6 Abraham sprach zu ihm: Da hüte dich vor, daß du meinen Sohn nicht wieder dahin bringest.

7 Der HERR, der Gott des Himmels, der mich von meines Vaters Hause genommen hat und von meiner Heimat, der mir geredet und mir auch geschworen hat und gesagt: Dies Land will ich deinem Samen geben, der wird seinen Engel vor dir her senden, daß du meinem Sohn daselbst ein Weib nehmest.

8 So aber das Weib dir nicht folgen will, so bist du dieses Eides quitt. Alleine bringe meinen Sohn nicht wieder dorthin.

9 Da legte der Knecht seine Hand unter die Hüfte Abrahams, seines HERRN, und schwur ihm solches.

10 Also nahm der Knecht zehn Kamele von den Kamelen seines HERRN und zog hin und hatte mit sich allerlei Güter seines HERRN; und machte sich auf und zog gen Mesopotamien zu der Stadt Nahors.

11 Da ließ er die Kamele sich lagern außen vor der Stadt bei einem Wasserbrunnen, des Abends um die Zeit, wenn die Weiber pflegten herauszugehen und Wasser zu schöpfen,

12 und sprach: HERR, du Gott meines HERRN Abraham, begegne mir heute und tu Barmherzigkeit an meinem HERRN Abraham.

13 Siehe, ich stehe hie bei dem Wasserbrunnen, und der Leute Töchter in dieser Stadt werden herauskommen, Wasser zu schöpfen.

14 Wenn nun eine Dirne kommt, zu der ich spreche: Neige deinen Krug und laß mich trinken, und sie sprechen wird: Trinke, ich will deine Kamele auch tränken, daß sie die sei, die du deinem Diener Isaak bescheret habest, und ich daran erkenne, daß du Barmherzigkeit an meinem HERRN getan hast.

15 Und ehe er ausgeredet hatte, siehe, da kam heraus Rebekka, Bethuels Tochter, der ein Sohn der Milka war, welche Nahors, Abrahams Bruders, Weib war, und trug einen Krug auf ihrer Achsel.

16 Und sie war eine sehr schöne Dirne von Angesicht, noch eine Jungfrau, und kein Mann hatte sie erkannt. Die stieg hinab zum Brunnen und füllete den Krug und stieg herauf.

17 Da lief ihr der Knecht entgegen und sprach: Laß mich ein wenig Wassers aus deinem Kruge trinken.

18 Und sie sprach: Trinke, mein HERR! Und eilend ließ sie den Krug hernieder auf ihre Hand und gab ihm zu trinken.

19 Und da sie ihm zu trinken gegeben hatte, sprach sie: Ich will deinen Kamelen auch schöpfen, bis sie alle getrunken.

20 Und eilete und goß den Krug aus in die Tränke und lief aber zum Brunnen zu schöpfen und schöpfete allen seinen Kamelen.

21 Der Mann aber wunderte sich ihrer und schwieg stille, bis er erkennete, ob der HERR zu seiner Reise Gnade gegeben hätte, oder nicht.

22 Da nun die Kamele alle getrunken hatten, nahm er eine güldene Spange, eines halben Sekels schwer, und zween Armringe an ihre Hände, zehn Sekel Goldes schwer,

23 und sprach: Meine Tochter, wem gehörest du an? Das sage mir doch. Haben wir auch Raum in deines Vaters Hause zu herbergen?

24 Sie sprach zu ihm: Ich bin Bethuels Tochter, des Sohnes Milkas, den sie dem Nahor geboren hat.

25 Und sagte weiter zu ihm: Es ist auch viel Stroh und Futter bei uns und Raums genug zu herbergen.

26 Da neigete sich der Mann und betete den HERRN an

27 und sprach: Gelobet sei der HERR, der Gott meines HERRN Abraham, der seine Barmherzigkeit und seine Wahrheit nicht verlassen hat an meinem HERRN; denn der HERR hat mich den Weg geführet zu meines HERRN Bruders Hause.

28 Und die Dirne lief und sagte solches alles an in ihrer Mutter Hause.

29 Und Rebekka hatte einen Bruder, der hieß Laban; und Laban lief zu dem Manne draußen bei dem Brunnen.

30 Und als er sah die Spangen und Armringe an seiner Schwester Händen und hörete die Worte Rebekkas, seiner Schwester, daß sie sprach: Also hat mir der Mann gesagt, kam er zu dem Manne, und siehe, er stund bei den Kamelen am Brunnen.

31 Und er sprach: Komm herein, du Gesegneter des HERRN! Warum stehest du draußen? Ich habe das Haus geräumet und für die Kamele auch Raum gemacht.

32 Also führete er den Mann ins Haus und zäumete die Kamele ab und gab ihnen Stroh und Futter und Wasser, zu waschen seine Füße und der Männer, die mit ihm waren,

33 und setzte ihm Essen vor. Er sprach aber: Ich will nicht Essen, bis daß ich zuvor meine Sache geworben habe. Sie antworteten: Sage her!

34 Er sprach: Ich bin Abrahams Knecht.

35 Und der HERR hat meinen HERRN reichlich gesegnet, und ist groß worden; und hat ihm Schafe und Ochsen, Silber und Gold, Knechte und Mägde, Kamele und Esel gegeben.

36 Dazu hat Sara, meines HERRN Weib, einen Sohn geboren meinem HERRN in seinem Alter; dem hat er alles gegeben, was er hat.

37 Und mein HERR hat einen Eid von mir genommen und gesagt: Du sollst meinem Sohn kein Weib nehmen von den Töchtern der Kanaaniter, in deren Lande ich wohne,

38 sondern zeuch hin zu meines Vaters Hause und zu meinem Geschlecht; daselbst nimm meinem Sohn ein Weib.

39 Ich sprach aber zu meinem HERRN: Wie, wenn mir das Weib nicht folgen will?

40 Da sprach er zu mir: Der HERR, vor dem ich wandle, wird seinen Engel mit dir senden und Gnade zu deiner Reise geben, daß du meinem Sohn ein Weib nehmest von meiner Freundschaft und meines Vaters Hause.

41 Alsdann sollst du meines Eides quitt sein, wenn du zu meiner Freundschaft kommst; geben sie dir nicht, so bist du meines Eides quitt.

42 Also kam ich heute zum Brunnen und sprach: HERR, Gott meines HERRN Abraham, hast du Gnade zu meiner Reise gegeben, daher ich gereiset bin,

43 siehe, so stehe ich hie bei dem Wasserbrunnen. Wenn nun eine Jungfrau herauskommt zu schöpfen, und ich zu ihr spreche: Gib mir ein wenig Wasser zu trinken aus deinem Krug,

44 und sie wird sagen: Trinke du, ich will deinen Kamelen auch schöpfen, daß die sei das Weib, das der HERR meines HERRN Sohne bescheret hat.

45 Ehe ich nun solche Worte ausgeredet hatte in meinem Herzen, siehe, da kommt Rebekka heraus mit einem Krug auf ihrer Achsel und gehet hinab zum Brunnen und schöpfet. Da sprach ich zu ihr: Gib mir zu trinken.

46 Und sie nahm eilend den Krug von ihrer Achsel und sprach: Trinke, und deine Kamele will ich auch tränken. Also trank ich, und sie tränkte die Kamele auch.

47 Und ich fragte sie und sprach: Wes Tochter bist du? Sie antwortete: Ich bin Bethuels Tochter, des Sohnes Nahors, den ihm Milka geboren hat. Da hängete ich eine Spange an ihre Stirn und Armringe an ihre Hände;

48 und neigete mich und betete den HERRN an und lobte den HERRN, den Gott meines HERRN Abraham, der mich den rechten Weg geführet hat, daß ich seinem Sohn meines HERRN Bruders Tochter nehme.

49 Seid ihr nun die, so an meinem HERRN Freundschaft und Treue beweisen wollt, so saget mir's; wo nicht, so saget mir's aber, daß ich mich wende zur Rechten oder zur Linken.

50 Da antwortete Laban und Bethuel und sprachen: Das kommt vom HERRN; darum können wir nichts wider dich reden, weder Böses noch Gutes.

51 Da ist Rebekka vor dir; nimm sie und zeuch hin, daß sie deines HERRN Sohnes Weib sei, wie der HERR geredet hat.

52 Da diese Worte hörete Abrahams Knecht, bückte er sich dem HERRN zu der Erde.

53 Und zog hervor silberne und güldene Kleinode und Kleider und gab sie Rebekka; aber ihrem Bruder und der Mutter gab er Würze.

54 Da und trank er samt den Männern, die mit ihm waren, und blieb über Nacht allda. Des Morgens aber stund er auf und sprach: Lasset mich ziehen zu meinem HERRN.

55 Aber ihr Bruder und Mutter sprachen: Laß doch die Dirne einen Tag oder zehn bei uns bleiben, danach sollst du ziehen.

56 Da sprach er zu ihnen: Haltet mich nicht auf, denn der HERR hat Gnade zu meiner Reise gegeben. Lasset mich, daß ich zu meinem HERRN ziehe.

57 Da sprachen sie: Lasset uns die Dirne rufen und fragen, was sie dazu sagt.

58 Und riefen der Rebekka und sprachen zu ihr: Willst du mit diesem Manne ziehen? Sie antwortete: Ja, ich will mit ihm.

59 Also ließen sie Rebekka, ihre Schwester, ziehen mit ihrer Amme, samt Abrahams Knecht und seinen Leuten.

60 Und sie segneten Rebekka und sprachen zu ihr: Du bist unsere Schwester; wachse in viel tausendmal tausend, und dein Same besitze die Tore seiner Feinde.

61 Also machte sich Rebekka auf mit ihren Dirnen, und setzten sich auf die Kamele und zogen dem Manne nach. Und der Knecht nahm Rebekka an und zog hin.

62 Isaak aber kam vom Brunnen des Lebendigen und Sehenden (denn er wohnete im Lande gegen Mittag)

63 und war ausgegangen, zu beten auf dem Felde, um den Abend, und hub seine Augen auf und sah, daß Kamele daherkamen.

64 Und Rebekka hub ihre Augen auf und sah Isaak; da fiel sie vom Kamel

65 und sprach zu dem Knecht: Wer ist der Mann, der uns entgegenkommt auf dem Felde? Der Knecht sprach: Das ist mein HERR. Da nahm sie den Mantel und verhüllete sich.

66 Und der Knecht erzählete Isaak alle Sache, die er ausgerichtet hatte.

67 Da führete sie Isaak in die Hütte seiner Mutter Sara und nahm die Rebekka, und sie ward sein Weib, und gewann sie lieb. Also ward Isaak getröstet über seiner Mutter.

   

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Arcana Coelestia # 3068

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3068. 'Let down now your pitcher' means submitting facts. This becomes clear from the meaning of 'letting down' as submitting, and from the meaning of 'a pitcher' as facts. The reason why a water-pot or a pitcher means facts is that 'water' means truth, 680, 739, 2702, and a pitcher is a vessel with water in it, even as factual knowledge is a vessel with truth in it. All factual knowledge is a vessel for truth, and all truth is a vessel for good. Factual knowledge without truth is an empty vessel, and so is truth without good; but factual knowledge in which truth is held is a vessel that is filled, as is truth in which good is held. Affection which is an attribute of love is what joins them together so that they may exist in order. For love is spiritual conjunction.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 2702

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2702. 'And she saw a well of water' means the Lord's Word from which truths are drawn. This is clear from the meaning of 'a well of water' and of 'a spring' as the Word, also as doctrine drawn from the Word, and consequently as truth itself, dealt with in what follows immediately below; and from the meaning of 'water' as truth. That 'a well' which has water in it, and 'a spring', mean the Word of the Lord, also doctrine drawn from the Word, and so consequently truth itself, may become clear from very many places. Here because the subject is the spiritual Church the word 'well' and not spring is used in subsequent verses of this chapter,

Abraham reproached Abimelech on account of the well which Abimelech's servants had seized (verse 25).

Also in Genesis 26,

All the wells which the servants of Isaac's father had dug, in the days of Abraham his father, the Philistines stopped up. And Isaac returned and dug [again] the wells of water which they had dug in the days of Abraham his father, for the Philistines had been stopping them up after Abraham's death. And Isaac's servants dug in the valley and found there a well of living waters. And they dug another well and disputed over that also. And he moved on from there and dug another well, and they did not dispute over that. And it happened on that day, that Isaac's servants came and pointed out to him the reasons for the well which they had dug; and they said to him, We have found waters (verses 15, 18-22, 25, 32).

[2] In these verses nothing else is meant by 'wells' than matters of doctrine - both those about which they disputed, and those about which they did not. Otherwise their digging of wells and their disputing so many times about them would not be important enough to be mentioned in the Divine Word.

'The well' referred to in Moses in a similar way means the Word or doctrine,

They travelled to Beer. This was the well of which Jehovah said to Moses, Gather the people and I will give them water. Then Israel sang this song: Spring up, O well! Answer from it! The well which the princes dug, which the willing ones 1 of the people dug out, as directed by the law-giver, with their staves. Numbers 21:16-18.

Because 'a well' meant the Word, doctrine drawn from it, and truth itself, this prophetic song therefore existed in Israel - a song in which the doctrine of truth is the inner theme, as is clear from everything contained in the internal sense. From this the name Beer is derived, and the name Beersheba, 2 and its meaning in the internal sense as doctrine itself.

[3] Doctrine however that has no truths in it is called 'a pit', or a well with no water in it, as in Jeremiah,

Their illustrious ones sent their lesser ones to the water; they came to the pits; they found no water; they returned with their vessels empty. Jeremiah 14:3.

Here 'waters' stands for truths, 'the pits in which they found no waters' for doctrine that has no truth within it. In the same prophet,

My people have committed two evils; they have forsaken Me, the source of living waters, to hollow out pits for themselves, broken pits, which cannot hold water. Jeremiah 2:13.

Here in a similar way 'pits' stands for doctrines that are not true, 'broken pits' for matters of doctrine that have been ravaged.

[4] As regards 'a spring' meaning the Word, also doctrine, and therefore truth, this is seen in Isaiah,

The afflicted and the needy were seeking water, and there was none; their tongue was parched with thirst. I Jehovah will hearken to them, I the God of Israel will not forsake them. I will open rivers on the sloping heights, and springs in the midst of valleys; I will make the wilderness into a pool of water, and the dry land into streams of water. Isaiah 41:17-18.

In the first place this refers to the desolation of truth, which is meant by the statements that 'the afflicted and needy sought water and there was none', and that 'their tongue was parched with thirst'. Then it refers, as in the present verses in Genesis where Hagar is the subject, to the comfort, renewal, and instruction following desolation, which are meant by the promise that 'Jehovah will open the rivers on the sloping heights, will place springs in the midst of valleys, make the wilderness into a pool of water, and the dry land into streams of water', all of which have to do with the doctrine of truth and the affection acquired from this.

[5] In Moses,

Israel dwelt securely, alone at Jacob's spring, in a land of corn and new wine; even his heavens distil the dew. Deuteronomy 33:28.

'Jacob's spring' stands for the Word and the doctrine of truth drawn from it. It was because Jacob's spring meant the Word, and the doctrine of truth drawn from it, that when the Lord came to Jacob's spring He talked to the woman from Samaria and taught what is meant by the spring and by water. The incident is described in John as follows,

Jesus came to a city of Samaria called Sychar. Jacob's spring was there. Jesus therefore, weary from the journey, sat thus by the spring. A woman from Samaria came to draw water, to whom Jesus said, Give Me a drink. Jesus said, If you knew the gift of God and who it is who is saying to you, Give Me a drink, you would ask of Him to give you living water. Everyone who drinks of this water will thirst again, but he who drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a spring of water welling up into eternal life. John 4:5-7, 10, 13-14.

Because 'Jacob's spring' meant the Word, 'water' truth, and 'Samaria' the spiritual Church, as is the case many times in the Word, therefore the Lord talked to the woman from Samaria and taught that the doctrine of truth is derived from Himself, and that when it is derived from Himself, or what amounts to the same, from His Word, it is 'a spring of water welling up into eternal life'; also that the truth itself is 'living water'.

[6] Similar teaching occurs in the same gospel,

Jesus said, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the scripture says, Out of his belly will flow rivers of living water. John 7:37-38.

And in the Book of Revelation,

The Lamb who is in the midst of the throne will shepherd them and will guide them to living springs of water; and God will wipe away every tear from their eyes. Revelation 7:17.

In the same book,

To him who thirsts I will give from the spring of living water without price. Revelation 21:6.

'Rivers of living water' and 'living springs of water' stand for truths which are derived from the Lord, that is, from His Word, for the Lord is the Word. The good of love and charity which comes solely from the Lord is the life of truth. The expression 'he who thirsts' is used of one who is stirred by a love and affection for truth; no other can so thirst.

[7] These truths are also called 'the springs of salvation' in Isaiah,

With joy you will draw water from the springs of salvation, and you will say on that day, Confess Jehovah, call on His name. Isaiah 12:3-4.

That 'a spring' means the Word, or doctrine drawn from it, is also evident in Joel,

It will happen on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water, and a spring will come forth from the house of Jehovah and will water the river of Shittim. Joel 3:18.

Here 'water' stands for truths, 'a spring from the house of Jehovah' for the Word of the Lord.

[8] In Jeremiah,

Behold I am bringing them from the north land, and I will gather them from the extremities of the earth, among them the blind one and the lame. With weeping they will come, and with supplications I will bring them to springs of water in a straight path on which they will not stumble. Jeremiah 31:8-9.

'Springs of water in a straight path' plainly stands for matters of doctrine concerning truth. 'The north land' stands for the lack of knowledge or the desolation of truth, 'weeping and supplications' for their state of grief and despair. 'Being brought to springs of water' stands for renewal and instruction in truths, as in this chapter of Genesis where Hagar and her son are the subject.

[9] The same matters are presented in Isaiah as follows,

The wilderness and the dry land will be glad for them; and the lonely place will rejoice and blossom like the rose. It will bud prolifically, and will rejoice also with rejoicing and singing. The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Strengthen the weak hands and make firm the feeble knees. The eyes of the blind will be opened, and the ears of the deaf unstopped. Waters will break forth in the wilderness, and streams in the lonely place; and the dry place will become a pool and the thirsty ground wellsprings of water. Isaiah 35:1-3, 5-7.

Here 'a wilderness' stands for a desolation of truth. 'Waters', 'streams', 'a pool', 'wellsprings of water' stand for truths which serve to renew and give joy to people who have experienced vastation and whose joys are described in many ways here.

[10] In David,

Jehovah sends forth springs in the valleys; they will go among the mountains.

They will give drink to every wild beast of the fields; the wild asses will quench their thirst. He waters the mountains from His chambers. Psalms 104:10-11, 13.

'Springs' stands for truths, 'mountains' for the love of good and truth, 'giving drink' for giving teaching, 'wild beasts of the fields' for people who live by that teaching, see 774, 841, 908, 'wild asses' for those who have none but rational truth, 1949-1951.

[11] In Moses,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring. Genesis 49:22.

'A spring' stands for doctrine from the Lord. In the same author,

Jehovah your God will bring you into a good land, a land of rivers, waters, springs, depths gushing out in valleys and mountains. Deuteronomy 8:7.

'A land' stands for the Lord's kingdom and Church, 662, 1066, 1067, 1262, 1413, 2571, which is called 'good' from the good of love and charity. 'Rivers', 'waters', 'springs', and 'depths' stand for the truths derived from that good. In the same author,

The land of Canaan, a land of mountains and valleys, on the arrival of the rain of heaven it drinks water. Deuteronomy 11:11.

[12] That 'waters' means truths, both spiritual and rational, and also factual, is evident from the following places: In Isaiah,

Behold, the Lord Jehovah Zebaoth is taking away from Jerusalem and from Judah the whole staff of bread and the whole staff of water. Isaiah 3:1.

In the same prophet,

To the thirsty bring water; meet with his bread the fugitive. Isaiah 21:14.

In the same prophet,

Blessed are you who sow beside all waters. Isaiah 32:20.

In the same prophet,

He who walks in righteous ways and speaks upright words will dwell on the heights; his bread will be given to him, his water will be sure. Isaiah 33:15-16.

In the same prophet,

At that time they will not thirst; in the wilderness He will lead them; He will make water flow for them from the rock. And He cleaves the rock and the water flows out. Isaiah 48:21; Exodus 17:1-8; Numbers 20:11, 13.

In David,

He split rocks in the wilderness and caused them to drink abundantly like the depths. He brought streams out of the rock and caused waters to descend like a river. Psalms 78:15-16.

Here 'rock' stands for the Lord, 'water, streams, and the depths from it' for truths derived from Him.

[13] In the same author,

Jehovah turns rivers into a wilderness, and streams of waters into a dryness. He turns a wilderness into a pool of water, and parched land into streams of waters. Psalms 107:33, 35.

In the same author,

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

In the same author,

There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Psalms 46:4.

In the same author,

By the word of Jehovah were the heavens made, and all their host by the spirit of His mouth. He gathered the waters of the sea together as a heap; He placed the depths in storehouses. Psalms 33:6-7.

In the same author,

You visit the earth and delight in it, You enrich it very greatly; the river of God is full of water. Psalms 65:9.

In the same author,

The waters have seen You, O God, the waters have seen You. The depths trembled, the clouds poured out water. Your way was in the sea, and Your path in many waters. Psalms 77:16-17, 19.

It is evident to anyone that 'waters' here do not mean waters, and that 'the depths trembled' and 'Jehovah's way was in the sea and His path in the waters', are not meant literally, but that spiritual waters are meant, that is, things of a spiritual kind, which are matters of truth; otherwise it would all be just a heap of meaningless words. In Isaiah,

Ho, everyone who thirsts, come to the waters, and he who has no money, come, buy! Isaiah 55:1.

In Zechariah,

It will happen on that day, that living waters will flow out of Jerusalem, half of them to the eastern sea and half of them to the western sea. Zechariah 14:8.

[14] Furthermore when the Church which is about to be established or which has been established is the subject in the Word and it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be described also by waters or rivers running through, which mean things of a spiritual, rational, or factual kind, which are matters of truth. Paradise as described in Genesis 2:8-9, for example, is also described by the rivers there, verses 10-14, which mean things that are attributes of wisdom and intelligence, see 107-121. Similar examples occur many times elsewhere in the Word, as in Moses,

Like valleys that are planted, like gardens beside a river, like aloes Jehovah has planted, like cedars beside the waters. Waters will flow from his buckets, and his seed will be in many waters. Numbers 24:6-7.

In Ezekiel,

He took some of the seed of the land and planted it in a seed field; he took it to be beside many waters. It sprouted and became a spreading vine. Ezekiel 17:5-6.

'A vine' and 'a vineyard' mean the spiritual Church, see 1069. In the same prophet,

Your mother was like a vine in your likeness, planted beside the waters; fruitful, and made full of branches by reason of many waters. Ezekiel 19:10.

[15] In the same prophet,

Behold, Asshur [was a cedar] in Lebanon; the waters caused it to grow, the depth made it high, with its rivers going round about the place of its planting; and he sent out his lines of water to all the trees of the field. Ezekiel 31:3-4.

In the same prophet,

Behold, on the bank of the river were very many trees, on this side and on that. He said to me, These waters are going out towards the eastern boundary, and they go down over the plain, and they go towards the sea, having been sent away into the sea; and the waters are fresh. And it will be that every living creature that creeps, in every place which the two rivers come to, will live; and there will be very many fish, for these waters go there, and become fresh, so that everything may live where the river goes. Its swamps and its marshes are not healed; they will be given up to salt. Ezekiel 47:7-9, 11.

This refers to the New Jerusalem or Lord's spiritual kingdom. 'Waters going out towards the eastern boundary' means things that are spiritual flowing from those which are celestial, or truths derived from a celestial source, that is, faith springing from love and charity, 101, 1250. 'Going down into the plain' means matters of doctrine belonging to the rational, 2418, 2450. 'Going towards the sea' means towards factual knowledge, 'the sea' being a gathering together of facts, 28. 'The living creature that creeps' means the delights which go with these, 746, 909, 994, which will receive their life from 'the waters of the river', that is, from spiritual things derived from a celestial source. 'Many fish' stands for an abundance of appropriate facts, 40, 991, while 'swamps and marshes' stands for such as are inappropriate and impure. 'Turning into salt' stands for becoming vastated, 2455. In Jeremiah,

Blessed is the man who trusts in Jehovah. He will be like a tree planted beside the waters, which sends out its roots beside the stream. Jeremiah 17:7-8.

In David,

He will be like a tree planted beside streams of water, which will yield its fruit in its season. Psalms 1:3.

In John,

He showed me a pure river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb. In the middle of its street, and of the river, on this side and on that, was the tree of life bearing twelve fruits. Revelation 22:1-2.

[16] Now because 'waters' means truths in the internal sense of the Word it was therefore commanded in the Jewish Church, for the sake of representation before the eyes of the angels who beheld ritual acts in a spiritual way, that the priests and Levites should wash themselves with water when they came to perform their duties, and that they should do so with water from the layer placed between the tent and the altar, and later on with water from the bronze sea and all the other lavers around the temple, which were there in place of a spring. In a similar way for the sake of representation the ritual involving the water of sin or of expiation which was to be sprinkled over the Levites was established, Numbers 8:7, also the ritual involving the water of separation from the ashes of the red cow, Numbers 19:2-19, as well as the requirement that spoils taken from the Midianites were to be cleansed with water, Numbers 31:19-25.

[17] The water provided out of the rock, Exodus 17:1-8; Numbers 20:1-13, represented and meant an abundance of spiritual things, that is, of truths of faith from the Lord. The bitter waters which were made drinkable by means of the wood, Exodus 15:22-25, represented and meant that truths, from being unpleasant, are made acceptable and gratifying by virtue of good, that is, of the affection for it - 'wood' meaning good which constitutes affection or the will, see 643. From these considerations one may now see what 'water' means in the Word, and from this what the water used in baptism means, regarding which the Lord says the following in John,

Unless a person has been born from water and the spirit he cannot enter the kingdom of God. John 3:5.

That is to say, 'water' means the spiritual constituent of faith, and 'the spirit' the celestial constituent of it, so that baptism is the symbol of man's regeneration by the Lord by means of the truths and goods of faith. Not that a person's regeneration is accomplished in baptism, but by the life, the sign of which life is denoted in baptism, and into which life Christians who possess the truths of faith because they have the Word must enter.

Poznámky pod čarou:

1. the willing ones is the primary meaning of the Hebrew expression here. Put the latter also has a derivative meaning nobles, which Swedenborg has in other places where he quotes this verse.

2. Beer is the Hebrew word for a well, and Beersheba means The well of the oath or The well of seven.

  
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Thanks to the Swedenborg Society for the permission to use this translation.