5196. 'And behold, he was standing next to the river' means from boundary to boundary. This is clear from the meaning of 'the river' - which in this case is the River of Egypt, or the Nile - as a boundary. The reason 'the river' means a boundary is that the major rivers, the Euphrates, the Jordan, and the Nile, and besides these the sea, were the final boundaries of the land of Canaan. Because the land of Canaan itself represented the Lord's kingdom, and all locations in that land therefore represented various features of that kingdom, the rivers accordingly represented its final limits or boundaries, see 1866, 4116, 4240. The Nile or River of Egypt represented sensory impressions subject to the understanding part of the mind and so represented factual knowledge gained from those impressions; for that factual knowledge is the final limit of spiritual things that belong to the Lord's kingdom. The reason why from boundary to boundary is meant is that, referring to Pharaoh, it says 'he was standing next to the river'; and 'Pharaoh' represents the natural in general, 5160. Viewing something from within through to its final outward limit is represented by 'standing next to the river', as happens in the spiritual world. And because in the present context such a view extends from boundary to boundary, that is what is therefore meant in the internal sense.

3023. 'I will make you swear by Jehovah, the God of heaven and the God of the earth' means an utterly sacred binding to the Divine which existed in highest things and in the things derived from these. This is clear from the meaning of 'making someone swear by' as binding by means of an oath, for to swear by is nothing else than to be bound to; and this bond is utterly sacred when one swears 'by Jehovah, the God of heaven and the God of the earth', that is, when one is bound to the Divine above and beneath, or what amounts to the same, to the Divine which exists in highest things and in the things derived from these. Since 'Jehovah the God of heaven' is used in reference to the Lord, it means Jehovah Himself, who is called 'the Father', from whom the Lord was conceived and so who was the Lord's Divine Essence; for His very conception transmitted that very Essence from which He had His being. 'Jehovah the God of the earth' means in this case Jehovah who is called 'the Son', and so means His Human Essence. The Human Essence came into being from the Divine Essence when the Lord made that Human Essence Divine also. Thus 'Jehovah the God of heaven' means the Divine as it exists in highest things, while 'Jehovah the God of the earth' means the Divine as it exists in the things derived from these. The Lord however is called 'Jehovah, the God of heaven' by virtue of His Divine in the heavens, and 'the God of the earth' by virtue of His Divine on earth. The Divine in the heavens is also that which resides with man in his internals, whereas the Divine on earth is that which does so in his externals. For man's internals constitute his 'heaven' because through them he is linked to angels, whereas his externals constitute his 'earth' because through them he is linked to men, 82, 913, 1411, 1733. When a person has been regenerated his internals flow into his externals, and externals exist from internals. From this one may also know what the internals of the Church are and what its externals.