8562. And there was no water for the people to drink. That this signifies a lack of truth and of the consequent refreshment, is evident from the signification of “water,” as being the truth of faith (see n. 2702, 3058, 3424, 4976, 5668); and from the signification of “drinking,” as being to be instructed in the truths of faith and to receive them (n. 3069, 3772, 4017, 4018), here, to be refreshed; for as water and drink refresh the natural life, so truths and the knowledges of truth refresh the spiritual life. For he who is in spiritual life longs for the sustenance thereof from such things as are called heavenly food and drink, which are the goods and truths of faith; in like manner as he who is in natural life longs for sustenance from such things as are natural food and drink.

[2] That temptation as to truth is now treated of, is because temptation as to good was treated of just before, after which temptation they received the manna, by which is signified good. For when man is endowed with good by the Lord, he comes into a longing for truth, and this longing is kindled according to the lack of truth, because good continually strives after truth. All the genuine affection of truth is from good. The case herein is like food, which without drink cannot nourish the natural life; and it is also like it in that food longs for drink, with which it may be conjoined so as to serve for use. This then is the reason why temptation as to truth follows immediately after temptation as to good. Temptation attacks that which a man loves and longs for (n. 4274, 4299).

4018. Over against the flocks; and they grew warm when they came to drink. That this signifies even to ardor of affection that they might be conjoined, is evident from the signification of “growing warm in coming to drink,” as being the ardor of affection. That “growing warm” signifies ardor, is manifest; and that “coming to drink” signifies the affection of truth, may be seen just above (n. 4017). That “over against the flocks” signifies that they might be conjoined (namely, the truths and goods in the natural), is because it involves looking upon, and the affection excited thereby, for in this manner are spiritual things conjoined. Moreover, all the implantation of truth and good, and also all conjunction, is wrought by means of affection. Truths and goods that are learned, but with which the man is not affected, do indeed enter into the memory, but adhere there as lightly as a feather to a wall, which is blown away by the slightest breath of wind.

[2] With the things which enter into the memory the case is this: Those which enter without affection fall into its shade; but those which enter with affection come into its light; and the things that are in light there are seen and appear clearly and vividly whenever a similar subject is called up; but not so those which lie hid round about in the shade. Such is the effect of the affection of love. It may be seen from this that all the implantation of truth, and the conjunction thereof with good, is effected by means of affection; and the greater the affection, the stronger the conjunction. The “ardor of affection” is here inmost affection.

[3] But truths cannot be implanted in good and conjoined with it, except by means of the affections of truth and good, which affections well forth as from their fountains, from charity toward the neighbor, and from love to the Lord. But evils and falsities are implanted and conjoined by means of the affections of evil and falsity, which affections well forth as from their fountains, from the love of self and of the world. This being the case, and as the subject here treated of in the internal sense is the conjunction of good and truth in the natural man, therefore here and in what follows mention is made of the growing warm of the flock when they came to drink, by which such things are signified.