4876. And thy staff that is in thy hand. That this signifies by means of its power, that is, of that truth, is evident from the signification of a “staff,” as being power, of which presently; and from the signification of a “hand,” as being also power (n. 878, 3091, 3387, 3563). It is said “that is in thy hand,” because the power of that lowest truth is signified such as belonged to the religiosity of the Jewish nation, which here is “Judah.” That power is predicated of truth may be seen above (n. 3091, 3563). A “staff” is frequently mentioned in the Word, and it is surprising that scarcely anyone at this day knows that anything in the spiritual world was represented by it, as where Moses was commanded that whenever miracles were wrought, he was to lift up his staff, and thereby they were wrought. This was known among Gentiles also, as is evident from their fabulous tales in which staffs are ascribed to magicians. That a “staff” signifies power, is because it is a support; for it supports the hand and arm, and through them the whole body; wherefore a staff takes on the signification of the part which it immediately supports, that is, the hand and arm, by both of which in the Word is signified the power of truth. Moreover, it will be seen at the end of the chapters that in the Grand Man the hand and arm correspond to this power.

[2] That by a staff was represented power, appears, as just said, from what is related of Moses, in that he was commanded to take a staff (or rod), with which he was to do miracles; and that he took the rod of God in his hand (Exodus 4:17, 20); that when smitten by the rod, the waters in Egypt became blood (Exodus 7:15, 19-20); that when the rod was stretched out over the streams, frogs came up (Exodus 8:1-11); that when the dust was smitten by the rod, it became lice (Exodus 8:16-20); that when the rod was stretched out toward heaven, there was hail (Exodus 9:23); and that when the rod was stretched out over the land, locusts came up (Exodus 10:3-21). As the hand is the principal, by which power is signified, and a rod is the instrumental, therefore miracles were also wrought when his hand was stretched forth (Exodus 10:12-13); when his hand was stretched forth toward heaven, there was thick darkness over the land of Egypt (Exodus 10:21-22); and when his hand was stretched forth over the sea Suph, by an east wind the sea was made dry land; and on again stretching forth his hand, the waters returned (Exodus 14:21, 26-27).

[3] Moreover, when the rock of Horeb was smitten with the rod, waters flowed out (Exodus 17:5-6; Numbers 20:7-10). When Joshua fought against Amalek, “Moses said unto Joshua, Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed” (Exodus 17:9, 11). From these passages it is very evident that a rod or staff, like the hand, represented power, and in the supreme sense the Divine omnipotence of the Lord; and it is also evident that at that time representatives constituted the externals of the church; and that the internals, which are spiritual and celestial things such as are in heaven, corresponded to them; and that from this came their efficacy. From this it is also plain how irrational those are who believe that there was any power infused into the staff or the hand of Moses.

[4] That in the spiritual sense, a “staff” is power, appears also from many passages in the prophets, as in Isaiah: Behold the Lord Jehovah Zebaoth doth take away from Jerusalem staff and stay, the whole staff of bread, and the whole staff of water (Isaiah 3:1); the “staff of bread” denotes support and power from the good of love, and the “staff of water,” support and power from the truth of faith. That “bread” is the good of love may be seen above (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735); and that “water” is the truth of faith (n. 28, 680, 739, 2702, 3058, 3424). The “staff of bread” is mentioned in like manner in Ezekiel (Ezekiel 4:16; 5:16; 14:13; and Psalms 105:16).

[5] Again in Isaiah:

Thus said the Lord Jehovih Zebaoth, O My people that dwellest in Zion, be not afraid of Asshur, who shall smite thee with a rod, and shall lift up his staff upon thee, in the way of Egypt. Jehovah shall stir up against him a scourge, as in the plague of Midian at the rock of Oreb; and his staff shall be over the sea, and he shall lift it up in the way of Egypt (Isaiah 10:24, 26); where “staff” denotes power from reasoning and memory-knowledge, such as is the power of those who reason from memory-knowledges against the truths of faith, and either pervert them or make them of no account. This is signified by the “rod” with which Asshur shall smite, and by the “staff” which he shall lift up in the way of Egypt. That by “Asshur” is meant reasoning may be seen above (n. 1186); and that by “Egypt” is meant memory-knowledge (n. 1164, 1165, 1186, 1462).

[6] In like manner in Zechariah:

The pride of Assyria shall be brought down, and the staff of Egypt shall depart away (Zech. 10:11).

In Isaiah:

Thou hast trusted on the staff of a bruised reed, even upon Egypt; whereon if a man lean it will go into his hand and pierce it (Isaiah 36:6);

“Egypt” denotes memory-knowledges, as above; power from them in spiritual things is the “staff of a bruised reed;” the “hand” which it goes into and pierces, is power from the Word. Again:

Jehovah hath broken the staff of the wicked, the rod of the rulers (Isaiah 14:5); where “staff” and “rod” manifestly denote power.

[7] In Jeremiah:

Grieve, all ye circuits of Moab, and say, How is the staff of strength broken, the staff of beauty (Jeremiah 48:17).

The “staff of strength” denotes power from good, and the “staff of beauty” power from truth.

[8] In Hosea:

My people interrogate their wood, and their staff will answer them; for the spirit of whoredom hath led them astray (Hos. 4:12);

“interrogating wood” means consulting evils; the “staff answering” means that falsity is thence, which has power from the evil which they confirm; the “spirit of whoredom” denotes a life of falsity from evil.

In David:

Yea, when I walk in the valley of shadow, I will fear not evil to me; for Thou art with me; Thy rod and Thy staff comfort me (Psalms 23:4);

“Thy rod and Thy staff” denote the Divine truth and good, which have power. Again:

The staff of wickedness shall not rest upon the lot of the just (Psalms 125:3).

[9] Again:

Thou shalt crush them with a rod of iron; thou shalt scatter them like a potter’s vessels (Psalms 2:9);

a “rod of iron” denotes the power of spiritual truth in natural, for all natural truth in which there is spiritual truth has power; “iron” is natural truth (n. 425, 426). So also in Revelation:

He that overcometh, and keepeth My works unto the end, to him will I give power over the nations; that he may pasture them with a rod of iron; as the vessels of a potter shall they be broken to shivers (Revelation 2:26-27; and also 12:5; 19:15).

[10] Because a staff represented the power of truth, that is, the power of good through truth, therefore kings had scepters, which were made like short staffs; for by kings the Lord is represented as to truth, the Divine truth being the royalty itself (n. 1672, 1728, 2015, 2069, 3670, 4581). The scepter signifies the power belonging to them, not by dignity, but by the truth which should rule, and no other truth than that which is from good; thus principally the Divine truth, and with Christians the Lord, from whom is all Divine truth.

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

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

So too in the twenty-sixth chapter:

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

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

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

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

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

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

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

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

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

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

[5] In Moses:

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

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

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

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

[6] Again:

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

And in the same:

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

In the same:

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

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

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

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

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

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

[8] In Jeremiah:

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

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

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

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

[10] In David:

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

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

[11] In Moses:

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

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

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

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

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

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

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

In the same:

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

In the same:

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

In the same:

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

In the same:

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

[13] In David:

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

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

In the same:

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

In the same:

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

In the same:

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

In the same:

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

In the same:

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

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

In Isaiah:

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

In Zechariah:

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

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

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

In Ezekiel:

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

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

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

In the same:

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

[15] In the same:

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

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

In Jeremiah:

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

In David:

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

In John:

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

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

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

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

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