569. Loose the four angels that are bound at the great river Euphrates.- That this signifies reasonings from fallacies pertaining to the sensual man, which were not received before, is evident from the signification of the angels at the river Euphrates, as denoting reasonings from fallacies which are in the sensual man, of which in what follows. And because reasonings from fallacies were not received in the church before, therefore those angels are said to be bound at that river, and are said to be four from the conjunction of falsity with evil, for this number, in the Word signifies the conjunction of good and truth, and in the opposite sense, as here, the conjunction of evil and falsity; see above (n. 283, 384, 532). In the preceding verses the sensual man, who is in the falsities of evil, and the result of the persuasions in which the sensual man is, were treated of, therefore in what now follows, reasonings from the Sensual are dealt with. And because the Sensual reasons only from such things as, in the world, are manifest to the senses, it does so from fallacies, called fallacies of the senses, when it reasons concerning spiritual things, that is, concerning the things of heaven and the church, and therefore it is here said, reasonings from fallacies pertaining to the sensual man; but concerning these fallacies and reasoning from them, more will be said in what follows.

[2] The subject here treated of is the state of the church at its very end, and such state exists when the men of the church, having become sensual, reason from the fallacies of the senses; and when they reason from these concerning the things of heaven and the church, then they absolutely believe nothing, because they understand nothing. It is a thing known in the church, that the natural man does not perceive the things of heaven, unless the Lord flows in and enlightens him, and this takes place by means of the spiritual man; much less can the sensual man [understand and believe], because this is the ultimate of the Natural, to which the things of heaven, called spiritual things, are altogether in thick darkness. Genuine reasonings concerning spiritual things exist from the influx of heaven into the spiritual man, and thence through the rational into the knowledges (scientiae) and cognitions that are in the natural man, by which the spiritual man confirms itself. This method of reasoning concerning spiritual things is according to order. But the reasonings of the natural man and still more of the sensual man concerning spiritual things are altogether contrary to order; for the natural man, and still less the sensual man, cannot flow into the spiritual man, and from itself see any thing there, since physical influx does not exist. But the spiritual man can flow into the natural, and thence into the sensual, for spiritual influx does exist. But upon this subject more may be seen in the Doctrine of the New Jerusalem 51, 277, 278).

[3] From these considerations it is clear that the meaning of the things which now follow, is that at the very end of the church man speaks and reasons concerning spiritual things, or concerning the things of heaven and the church, from the corporeal Sensual, and thus from the fallacies of the senses, consequently, that although he then speaks in favour of Divine things, yet he does not think in favour of them. For man can, from the body, speak differently from what he thinks in his spirit, and the spirit, which thinks from the corporeal Sensual, cannot do otherwise than think contrary to Divine things; but still from the corporeal Sensual he can speak in favour of them, and especially because Divine things are the means of acquiring honours and gain. Every man has two memories, a natural memory and a spiritual memory, and he can think from both, from the natural memory when he speaks with men in the world, but from the spiritual memory when he speaks from his spirit. A man, however, rarely speaks with another from his spirit, but only with himself, which is to think. Sensual men cannot speak or think from their own spirit with themselves otherwise than in favour of nature, consequently in favour of things corporeal and worldly, because they think from the Sensual, and not from the Spiritual, they are even altogether ignorant of what the Spiritual is, because they have closed their spiritual mind, into which heaven flows by virtue of its light.

[4] But let us proceed to explain the signification of the words, the voice which was heard from the horns of the golden altar, saying to the sixth angel, that he should loose the four angels that were bound at the river Euphrates. The river Euphrates signifies the Rational, and therefore reasoning also. The reason of this signification of that river is, that it divided Assyria from the land of Canaan, and by Assyria, or Ashur, is signified the Rational, and by the land of Canaan, the Spiritual. There were three rivers which formed the boundaries of the land of Canaan, in addition to the sea, namely, the river of Egypt, the river Euphrates, and the river Jordan. The river of Egypt signified the knowledge (scientia) of the natural man; the river Euphrates signified the Rational pertaining to man, and derived from knowledges (scientiae) and cognitions, and the river Jordan signified entrance into the internal or spiritual church. For the regions on the other side Jordan where the tribes of Reuben and Gad and the half-tribe of Manasseh had inheritances allotted to them, signified the external or natural church, and because that river was between those regions and the land of Canaan, and afforded a passage, therefore it signified entrance from the external church which is natural, into the internal church which is spiritual. This was the reason that baptism was there instituted, for baptism represented the regeneration of man, by means of which the natural man is introduced into the church, and becomes spiritual.

[5] From these considerations the signification of those three rivers in the Word is clear. All the places too which were outside the land of Canaan, signified such things as pertain to the natural man, whereas those which were within the land of Canaan signified such things as pertain to the spiritual man, thus those which pertain to heaven and the church. Those two rivers, therefore, the river of Egypt, or the Nile, and the river of Assyria, or Euphrates, signified the terminations of the church, and also introductions into the church. Cognitions also and knowledges (scientiae), which are signified by the river of Egypt, introduce, for without cognitions and knowledges (scientiae), no one can be introduced into the church, nor have a perception of those things which pertain to the church. For the spiritual man, by means of the rational, sees its spiritual things in knowledges, as a man sees himself in a mirror, and acknowledges itself in them, that is, its own truths and goods, and moreover confirms its spiritual things by cognitions and scientifics, both by those which are known from the Word, and those which are known from the world.

[6] But the river of Assyria, or the Euphrates, signified the Rational, because by means of it man is introduced into the church. By the Rational is meant the thought of the natural man from cognitions and knowledges, for a man who is imbued with knowledges (scientiae) is able to see things in a series, from primaries and mediates the ultimate, which is called the conclusion, consequently, he can analytically arrange, reflect upon, separate, conjoin things, and at length form conclusions upon them, even to that ulterior end and at length to the ultimate which forms the use that he loves. This then is the Rational, which is given to every man according to uses, which are the ends that he loves.

Because everyone's Rational is according to the uses of his love, therefore it is the interior thought of the natural man from the influx of the light of heaven; and because man by rational thought is introduced into spiritual thought, and becomes a church, therefore that river signifies the Natural introducing.

[7] It is one thing to be rational, and another thing to be spiritual; every spiritual man is also rational, but the rational man is not always spiritual; the reason is, that the Rational, that is, the thought thereof, is in the natural man, but the Spiritual is above the Rational, and by means of the Rational passes into the Natural, into the cognitions and scientifics of its memory.

[8] But it must be observed, that the Rational does not introduce any one into the Spiritual, but it is so said, only because it appears to be the case. For the Spiritual flows into the Natural by means of the Rational, and thus introduces. For the Spiritual is the inflowing Divine, it is the light of heaven, which is the proceeding Divine Truth. This [light] flows through the higher mind called the spiritual mind, into the lower mind called the natural mind, and conjoins this to itself, and by means of that conjunction causes the natural mind to form one with the spiritual. Introduction is thus effected. Since it is contrary to Divine order for man by his Rational to enter into the Spiritual, therefore in the spiritual world there are angelic guards to prevent this taking place. It is therefore evident, what is signified by the four angels bound at the river Euphrates, and afterwards what is meant by loosing them. By the angels bound at the river Euphrates, is signified guard lest the Natural of man should enter into the spiritual things of heaven and the church, for were this the case there would be nothing but errors and heresies, and at length negation.

[9] In the spiritual world there are also ways that lead to hell, and those that lead to heaven, likewise, ways which lead from spiritual things to natural, and thence to things sensual; and also in those ways guards are placed, lest any one should go in a contrary direction, for he would thence lapse into heresies and errors, as just stated. Those guards are placed by the Lord in the beginning when the church is being established, and are also maintained lest the man of the church, from his own reason or understanding, should introduce himself into the Divine things of the Word, and thence of the church. But in the end, when the men of the church are no longer spiritual, but natural, and many utterly sensual, and there being no way from the spiritual man into the natural with the man of the church, then those guards are removed, and the ways are opened, and being opened, they go in a contrary order, which is brought about by reasonings from fallacies. Hence it comes to pass that the man of the church can speak with the mouth in favour of Divine things, while in heart he thinks contrary to them, or he can speak in favour of them from the body, and think contrary to them from the spirit; for reasoning concerning Divine things from the natural and sensual man produces this effect. The signification of the four angels bound at the river Euphrates and of their being loosed is now evident from these things.

[10] That the river Euphrates signifies the Rational, by means of which there is a way from the spiritual man into the natural, is clear from the following passages in the Word.

Thus in Moses:

"Jehovah made a covenant with Abraham, saying, Unto thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates" (Genesis 15:18).

These words, in the sense of the letter, describe the extension of the land of Canaan, but in the internal sense, the extension of the church from its first to its final boundary; its first boundary is the Scientific, which is of the natural man, the other boundary is the Rational, which is of the thought. The Scientific which is of the natural man, is signified by the river of Egypt, or the Nile, and the Rational, which is of the thought, by the river of Assyria, or Euphrates; to these two the spiritual church, signified by the land of Canaan, extends itself, and similarly the spiritual mind of the man of the church. The Scientific and the Rational are both in the natural man, one limit of which is the scientific and cognitive [faculty] (scientificum et cognitivum), and the other is the intuitive and thinking [faculty] (intuitivum et cogitativum), and into these limits the spiritual man flows when it flows into the natural man. The conjunction of the Lord with the church by means of these is signified by the covenant which Jehovah established with Abraham. But these things are signified by the above words in the internal sense, while in the highest sense the union of the Divine Essence (Divine Essentiae) with the Human of the Lord is meant. These words are explained according to that sense in the Arcana Coelestia 1863-1866).

[11] So in Zechariah:

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

Similarly in David (Psalm 72:8).

These things are said concerning the Lord and His dominion over heaven and earth. By dominion from sea even to sea, is signified the extension of things natural, and by dominion from the river even to the ends of the earth, is signified the extension of things rational and spiritual; see also above (n. 518).

[12] So in Moses:

"The land of the Canaanites, and Lebanon, unto the great river, the river Euphrates. Behold, I have set the land before you; go in and possess the land" (Deuteronomy 1:7, 8).

And again:

"Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be" (Deuteronomy 11:24).

So in Joshua:

"From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea, the going down of the sun, shall be your coast" (1:4).

In these passages the extension of the church from one boundary to the other is described, one of which pertains to the cognitive and scientific [faculty] and is signified by Lebanon and the sea, and the other pertains to intuition and thinking [faculty], and is signified by the river Euphrates. The extension of the land of Canaan denotes the extension of the church, for by the land of Canaan in the Word, is signified the church. The river is twice mentioned, namely, the great river, the river Euphrates, because by the great river is signified the influx of things spiritual into things rational, and by the river Euphrates, the influx of things rational into things natural, thus by both, the influx of things spiritual through the Rational into things natural.

[13] So in Micah:

"This is the day in which they shall come even to thee from Assyria, and unto the cities of Egypt, and thence from Egypt even to the river, and to sea from sea, and from mountain to mountain" (7:12).

The establishment of the church among the Gentiles by the Lord is described by these words. "This day" signifies the Lord's coming; the extension of the church among them from one end to the other is signified by "they shall come from Assyria, and unto the cities of Egypt, and from Egypt to the river." The extension of truth from one end to the other is signified by to sea from sea, and the extension of good by from mountain to mountain.

[14] In David:

"Thou hast caused a vine to go forth out of Egypt; thou hast cast out the nations and planted it, thou hast sent out her boughs unto the sea, and her branches unto the river" (Psalm 80:8, 11).

By the vine which God caused to go forth out of Egypt are meant the sons of Israel, also the church is signified, for a vine signifies the spiritual church, which church was also signified by the sons of Israel. And because the church is called a vine, it is therefore said, "Thou hast planted it; thou hast sent out her boughs unto the sea, and her branches unto the river," by which is described the extension of the spiritual things of the church, the sea denoting one extremity thereof, and the river, which means the Euphrates, denoting the other. By the Euphrates, which was the fourth river that went out of Eden (Genesis 2:14), is also signified the Rational, for the garden in Eden, or Paradise, signifies wisdom. The signification of the three other rivers may be seen explained in the Arcana Coelestia 107-121).

[15] Because the river Euphrates signifies the Rational, therefore, it signifies, in the opposite sense, reasoning. Reasoning here means thought, and argumentation from fallacies and falsities, but by the Rational are meant thought and argumentation from knowledges (scientiae) and truths. For every Rational is trained by knowledges (scientiae), and formed by truths, wherefore he who is led by truths, or whom truths lead, is called a rational man. But a man who is not rational can reason, for by various reasonings he can confirm falsities, and also induce the simple to believe them, and this is principally done through the fallacies of the senses, concerning which more will be said below.

[16] This reasoning is signified by the river Euphrates in the following passages:

"Now what hast thou to do with the way of Egypt, to drink the waters of Shihor? or what hast thou to do with the way of Assyria, to drink the waters of the river?" (Jeremiah 2:18).

These words signify, that spiritual things must not be investigated by means of the scientifics (scientifica) of the natural man, nor by reasonings therefrom, but by means of the Word, thus out of heaven from the Lord. For those who are in spiritual affection, and thought thence, see the scientifics of the natural man, and the reasonings therefrom, as it were, below them, but no one can see spiritual things from the latter, for lower things may be viewed on all sides from higher ground, but not conversely. To investigate spiritual things by means of the scientifics of the natural man, is signified by "what hast thou to do with the way of Egypt, to drink the waters of Shihor?" And by reasonings therefrom is signified by "what hast thou to do with the way of Assyria, to drink the waters of the river?" Egypt and its river signify the scientifics of the natural man, and Assyria and its river signify reasonings from them.

[17] So again, in Isaiah:

"In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard" (7:20).

These words refer to the state of the church at its end, when the Lord was about to come. That reasonings from falsities, would then deprive the men of the church of all wisdom and spiritual intelligence, is described by the above words. Such reasonings are signified by "by the king of Assyria, in the passages of the river," that is, the Euphrates. The deprivation of spiritual wisdom, and of intelligence thence, is signified by the hair of the head and of the feet being shaved with a razor that is hired, and by the beard being consumed. For hairs signify natural things into which spiritual things operate, and wherein they close, therefore in the Word they signify the ultimates of wisdom and intelligence, the hair of the head signifies the ultimates of wisdom, the beard signifies the ultimates of intelligence, and the hair of the feet, the ultimates of knowledge (scientia). Without these ultimates, things prior can no more exist than a column without a base, or a house without a foundation. That those who have deprived themselves of intelligence by reasonings from fallacies and from falsities, appear bald in the spiritual world, may be seen above (n. 66).

[18] Again, in the same prophet:

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

These words signify, that in the church the Word generally and in all its details, will be falsified by reasonings based on fallacies and falsities. The waters of the river, strong and many, the king of Assyria, signify reasonings from pure fallacies and falsities. He shall come up over all his channels, and over all his banks, signifies, that the Word generally and in all its details will be falsified. By Judah, which he shall overflow and pass through, is signified the church where the Word is, thus the Word.

[19] So again, in Jeremiah:

"Against the army of Pharaoh, king of Egypt, who was by the river Euphrates, which Nebuchadnezzar smote. They have stumbled and fallen toward the north by the bank of the river Euphrates" (46:2, 6).

These words signify the destruction of the church and its truths by false reasonings from scientifics; by the river Euphrates are signified false reasonings. By Egypt and the army thereof are signified confirmatory scientifics; by the north where they stumbled and fell, is signified whence those falsities arise. This passage also is more fully explained above (n. 518:38).

[20] Again, in the same prophet:

Jehovah told the prophet to go and buy a linen girdle and put it upon his loins, but not to put it in water; then that he should go to the river Euphrates and hide the girdle there in a hole of the rock; and he went and hid it by the Euphrates. "After the end of many days, Jehovah said, Arise, go to Euphrates, and take the girdle from thence"; and he went and took it, "and behold the girdle was marred, it was profitable for nothing. As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, that they might be unto me for a name, for a praise, and for a glory, but they did not hear" (13:1-7, 11).

These things represented the quality of the Israelitish and Jewish church and its subsequent state. The girdle of linen which the prophet put upon his loins signifies the conjunction of the church with the Lord by means of the Word; for a prophet signifies doctrine from the Word, and the girdle upon the loins of the prophet signifies conjunction. The falsifications of the Word through evils of life and by falsities of doctrine, and the reasonings thence which favour them, are signified by the girdle being marred in the hole of the rock at Euphrates. For the conjunction of the Lord with the church is by means of the Word, and when this is perverted by reasonings which favour evils and falsities, then there is no longer conjunction, and this is meant by the girdle being profitable for nothing. That this was done by the Jews, is evident from the Word both of the old and of the new testament; from the Word of the new testament, that they had perverted all things written in the Word concerning the Lord, and also all the essentials of the church, and that they had falsified them by their traditions.

[21] So again, in Jeremiah:

"When thou hast made an end of reading this book, thou shalt bind a stone to it, and cast it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise again" (51:63, 64).

By the book of the prophet which he read, is specifically meant that Word which was in that book, but in general, the whole Word. By his casting it into the midst of Euphrates, is signified, that the Word, in process of time through the reasonings which favour evils, would be falsified by those who are meant by Babylon, Babylon denoting those who adulterate the Word.

[22] Again, in Isaiah:

"Jehovah shall devote the tongue of the Egyptian sea; and with the vehemence of his wind shall he shake his hand over the river Euphrates, and shall smite it into the seven streams, and make men go over dry shod. Then there shall be a high way for the remnant of his people which shall be left from Assyria; like as it was to Israel when he came up out of the land of Egypt" (11:15, 16).

These words signify that all falsities, and reasonings therefrom, shall be dissipated before those who are in truths from good from the Lord, or who belong to the church, and that they shall, as it were, pass safely through the midst of them. This is the case in the spiritual world with those whom the Lord defends. The same thing is here meant by the drying up of the Sea Suph (Red Sea) before the sons of Israel; those who shall pass through under the protection of the Lord are signified by the remnant of the people which shall be left from Assyria, those left from Assyria denoting those who have not perished by reasonings from falsities. The meaning of the following passage in the Apocalypse is similar:

"The sixth angel poured out his vial upon the river Euphrates, and the water thereof was dried up, that the way of the kings who are from the east might be prepared" (16:12).

These words will be more fully explained below in their proper place.

[23] From these things, it is now evident, that the river Euphrates signifies the Rational, by means of which the spiritual mind enters into the natural [mind], and that, in the opposite sense it signifies reasoning from fallacies and from falsities. It must however be observed, that reasonings are in the same degree as the thoughts, for they descend from them; thus there are reasonings from the spiritual man, which however must be called rather conclusions from reasons and from truths; there are reasonings from the natural man, and also from the sensual man. Reasonings from the spiritual man are rational, therefore they must be called rather conclusions from reasons and from truths, because they are from the interior and from the light of heaven; but reasonings from the natural man concerning spiritual things are not rational, however much they may appear to be so in moral and civil matters, which appear before the eyes, for they are from natural light alone. But reasonings from the sensual man concerning spiritual things are irrational, because they are from fallacies, and thence from false ideas. It is this last class of reasonings that is now here treated of in the Apocalypse.

518. And it fell upon the third part of the rivers, and upon the fountains of waters. - That this signifies that thence all understanding of truth perished, and through that the doctrine of the church, is evident from the signification of falling from heaven, when stated of stars, as denoting to perish, concerning which we shall speak presently; from the signification of the third part, as denoting all; concerning 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; from the signification of rivers, as denoting the understanding of truth, concerning which we shall speak presently; and from the signification of fountains of waters, as denoting the Word, and doctrine from the Word, whence fountains denote the truths of the Word and doctrinals; concerning which above (n. 483).

[2] The reason why falling, when said of stars, which signify the cognitions of good and truth from the Word, as above, signifies to perish, is, that when the Divine Truth in the spiritual world, descends out of heaven to the earth where the evil are, it is turned into falsity, and when Divine Truth is falsified, it then perishes. This also is signified by the words "the stars shall fall from heaven" (Matthew 24:29; Mark 13:25). This means, that in the last time of the church, the cognitions (cognitiones) of truth and good will perish. That when Divine Truth, in the spiritual world, descends out of heaven into the earth where the evil are, it is changed into falsity, and so perishes, may be seen above (n. 413:2, 418:1, 419:1, 489); for the Divine Truth is changed into such falsity as agrees with the evil of those into whom it flows. That this is the case, is evident from the following experience. It was granted me to see how Divine Truth is changed into falsity, when it passes deep down into hell, and I perceived that it was changed successively in its descent, and at length into the utmost falsity.

[3] The reason why rivers signify the understanding of truth, and also intelligence, is, that waters signify truths, the understanding being a receptacle and collection (complexus) of truths, as a river is of waters, and that thought from the understanding, which is intelligence, is as it were a stream of truth. From the same origin, that is, from the signification of waters, which denote truths, it is that a fountain signifies the Word, and the doctrine of truth, and that pools, lakes, and seas, signify the cognitions of truth in their entire compass.

[4] That waters signify truths, and living waters, truths from the Lord, may be seen above (n. 71, 483), and also in the following places in this article. That rivers and streams signify the understanding of truth and intelligence, is evident from the Word where rivers and streams are mentioned, as in Isaiah,

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

These things are said concerning the Lord, the reformation of the Gentiles, and the establishment of the church among them. By the lame men who shall leap as a hart, are signified those who are not in genuine good, because not in the knowledges of truth and good. By the tongue of the dumb which shall sing, is signified confession of the Lord by those who are in ignorance of truth. For in the wilderness shall waters break out, signifies that there shall be truths where there was none before; and rivers in the plain of the wilderness, signifies that there shall be intelligence where there was none before; wilderness denoting where there is no truth, and the plain of the wilderness where there is no intelligence. Waters denote truths, and rivers intelligence.

[5] Again:

"I will open rivers upon high places, and fountains in the midst of the valleys; I will make the desert a pool of waters, and the dry land springs of waters" (Isaiah 41:18).

This is said of the salvation of the Gentiles by the Lord. To open rivers upon high places, denotes to impart interior intelligence; and to open fountains in the midst of valleys, denotes to instruct the external man in truths; the rest may be seen explained above (n. 483).

[6] In the same:

"Behold, I do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the desert, and rivers in the wilderness. The wild beast of the field shall honour me, the dragons and the daughters of the owl; because I gave waters in the desert, and rivers in the wilderness, to give drink to my people, my chosen" (Isaiah 43:19, 20).

These things also said of the Lord, and of a new church from Him, are meant by, "Behold I do a new thing; now it shall spring forth." By making a way in the desert, and rivers in the wilderness, is signified that there shall be truth, and the intelligence of truth, where they did not exist before; way denotes truth leading to heaven, and rivers denote intelligence; by giving drink to the people, is signified to instruct those who desire to be instructed. By the wild beast of the field, the dragons, and the daughters of the owl, are signified those who know truths and goods from the memory only, yet do not understand and perceive them; such are those who depending entirely upon others, speak truth without any idea of truth.

[7] Again:

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

To pour waters upon him that is thirsty signifies to instruct those in truths who are in the affection for truth. To pour floods upon the dry [ground] signifies to give intelligence to those who are in the desire for truth from good; the signification of pouring out the spirit and blessing is similar; for by the Spirit of God is signified the Divine Truth, and by blessing, the multiplication and fructification thereof, thus intelligence. Who does not see that here and above, waters and streams, desert and wilderness, are not meant, but such things as pertain to the church? Therefore it is also here added, “I will pour out my Spirit upon thy seed, and my blessing upon thine offspring."

[8] In Moses;

"Jehovah bringeth thee into a land of rivers of water, of fountains and abysses springing out of valley and mountain" (Deuteronomy 8:7).

The land of Canaan into which Jehovah would bring them, means the church; therefore rivers of water, fountains and depths that spring out of valley and mountain, signify such things as pertain to the church; rivers of water signify the understanding of truth, fountains doctrinals from the Word; depths that spring out of valley and mountain, the cognitions of truth and good in the natural and in the spiritual man.

[9] In Isaiah:

"Look upon Zion, and Jerusalem. There Jehovah shall be magnificent unto us, a place of rivers and streams, of breadth of spaces, a ship of oar shall not go therein, nor magnificent ship pass through it" (Isaiah 33: [20,] 21).

Here also, by a place of rivers and streams are signified wisdom and intelligence. The signification of the rest is explained above. (See n. 514:10.)

[10] In Joel:

"It shall come to pass in that day, that the mountains shall drop down new wine (mustum), and the hills shall flow with milk, and all the rivers 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" (3:18).

This passage is also explained above (n. 433:13 and 483:5). By the fountain which shall go forth out of the house of Jehovah is signified the truth of doctrine descending from the Lord out of heaven; and by the stream of Shittim which it shall water is signified to enlighten the understanding.

[11] In Ezekiel:

"Waters issued out from under the threshold of the house" of God "eastward. The man (vir) brought me, and caused me to return to the brink of the river. When I had returned, behold, upon the bank of the river were very many trees on the one side and on the other. He said every living soul which creepeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish, because these waters shall come thither, and they shall be healed, in order that every thing may live whither the river cometh. 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 reborn into its months, because its waters issue out of the sanctuary" (Ezekiel 47:1-12).

These words are also explained above (n. 422:15, 513:7); and from them it is evident that by the waters issuing out of the house of God towards the east is signified the Divine Truth proceeding from the Lord and flowing in with those who are in the good of love; and that by the river, upon the banks whereof is every tree for food, and from the waters of which every soul which creepeth lives, and whence there shall be a very great multitude of fish, is signified intelligence from the reception of Divine Truth, whence are all things in man, his affections and perceptions, as well as his cognitions and scientifics, and thoughts, thence attain spiritual life.

[12] In Jeremiah:

"Blessed is the man (vir) that trusteth in Jehovah; he shall be like a tree planted by the waters, and that spreadeth out his roots by the river, nor shall he see when heat cometh, but his leaf shall be green" (Jeremiah 17:7, 8).

The tree planted by the waters means the man with whom there are truths from the Lord. By spreading out his roots by the river is meant the extension of intelligence from the spiritual into the natural man. The rest may be seen explained above (n. 481:2).

Where gardens and trees are treated of in the Word, there also irrigating waters and rivers are mentioned, and for this reason, that trees signify perceptions and cognitions; while waters and rivers denote truths, and thence the understanding [of them]. 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 which Jehovah hath planted, and as cedar trees beside the waters" (Numbers 24:6, 7).

These words are spoken of the sons of Israel, by whom the church, which was then to be planted, is signified. This church is compared to valleys that 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, and to cedar trees, because lign aloes signify those things which belong to the natural man, and cedar trees those that pertain to the rational man. Because all these live from the influx of the Divine Truth from the Lord, therefore they are said to be planted by the river and by the waters, by which is signified inflowing Divine Truth, whence there is intelligence.

[14] Since by the garden in Eden, or Paradise, are meant the wisdom and intelligence possessed by the Most Ancient people who lived before the flood, therefore where their wisdom is described, the influx of Divine Truth, and therefore of intelligence, is also described by the river which "went out of Eden to water the garden, and from thence it was parted and became into four heads" (Genesis 2:10, and following verses). The river from Eden denotes wisdom from love, which is Eden; to water the garden denotes to give intelligence, while the intelligence itself is described by the four rivers there treated of; as may be seen explained in the Arcana Coelestia 107-121).

[15] Again, in Ezekiel:

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

Ashur signifies the rational man, or the Rational of man; similarly the cedar in Lebanon. And because the genuine Rational is perfected by the cognitions of truth and good, it is said that the waters caused it to grow, and the abyss made it high, waters denoting truths and the abyss the cognitions of truth in the natural man. The increase of intelligence is signified by its rivers running about his plant; and the multiplication of the cognitions of truth, by sending out his watercourses unto all the trees of the field.

[16] Again, in David:

"Thou hast brought a vine out of Egypt. Thou hast sent out its shoots unto the sea, and its little branches unto the river" (Psalm 80:8, 11).

By the vine out of Egypt, are meant the sons of Israel, who are called a vine because they represented the spiritual church, which is signified by a vine in the Word; their tarrying in Egypt represented their first initiation into the things of the church, for Egypt signified the scientifics which serve the things of the church. When, therefore, the vine signifies the church, and Egypt, the scientific serving it, the signification in the spiritual sense of bringing a vine out of Egypt is evident. The extension of the intelligence of the church even to things scientific and rational, is signified by, "Thou hast sent out its shoots unto the sea, and its little branches unto the river." To send out its shoots unto the sea, and its little branches unto the river, denotes multiplication and extension. The sea signifies the Scientific, and the river, which is here Euphrates, the Rational.

[17] The extension of the church, and the multiplication of its truths, and thence of intelligence, are described by the extension of the land of Canaan to the Sea Suph (Red Sea), to the sea of the Philistines, and to the river Euphrates, in Moses:

"I will set thy bounds from the Sea Suph (Red Sea) even unto the sea of the Philistines, and from the desert even unto the river" (Exodus 23:31).

The boundaries of the land of Canaan signify the ultimates of the church, which are scientific truths, cognitions of truth, and good from the Word, and things rational. The Sea Suph (Red Sea) signifies scientific truth (scientificum verum), the sea of the Philistines, where Tyre and Sidon were, signifies the cognitions of truth and good from the sense of the letter of the Word, and by the river Euphrates is signified the Rational. For scientifics are serviceable to the cognitions of truth and good from the Word, and both these are serviceable to the Rational, and the Rational is serviceable to intelligence, and this comes to pass by means of truths conjoined to spiritual good.

[18] Expressions similar to those concerning the church and its extension, are also used concerning the power of the Lord 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" (Psalm 89:25).

This is said of David, by whom the Lord is meant. The power of the Lord, even to the ultimates of heaven and the church, thus over the whole heaven, and over every thing of the church, is signified by setting his hand in the sea, and his right hand in the rivers. Power is signified by the hand, and the right hand, and the ultimates of heaven and the church are signified by the sea and the rivers. That the ultimates of heaven are seas and rivers has been frequently shown above. These were represented by the two seas and by the two rivers which formed the boundaries of the land of Canaan. The two seas were the sea of Egypt and the sea of the Philistines, where Tyre and Sidon were; and the two rivers were Euphrates and the Jordan. But the Jordan was the boundary between the land of Canaan interior and exterior; in the latter were the tribes of Reuben and Gad, and half the tribe of Manasseh. Similarly it is said 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 also is said concerning the Lord, and similar things are meant. His dominion even to the ultimates of heaven and the church is over all things of heaven and of the church; for the ultimates are the boundaries.

[19] Again, in David:

"Thy throne is established of old; 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. Jehovah on high is mightier than the voices of many mighty waters, than the waves of the sea" (Psalm 93:2, 3, 4).

These things also are said concerning the Lord. His dominion from eternity to eternity over heaven and earth is signified by thy throne is established of old; thou art from everlasting. The glorification of the Lord on account of His coming, and thence the salvation of the human race, is signified by the rivers lifting up their voice and their roaring. For the rivers, here three times mentioned, signify all things of man's intelligence, both in the internal and in the external man. The Divine Truth from Him, by means of which are power and salvation, is signified by the voices of many mighty waters, than the waves of the sea. Waters denote truths, and the voices of many mighty waters Divine truths.

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

"Let the sea roar, and the fulness thereof, the world, and they that dwell therein. Let the rivers clap their hands; let the mountains be joyful" (Psalm 98:7, 8).

These words signify the glorification of the Lord by the whole heaven. Glorification from the ultimates thereof is signified by the sea roaring and the fulness thereof. The glorification from the whole heaven is signified by let the world roar and they that dwell therein, the world signifying the whole heaven as to its truths, and they that dwell therein signifying the whole heaven as to its goods. For inhabitants, in the Word, signify those who are in the goods of heaven and the church, and thus the goods of them. The glorification of the Lord by means of the truths of intelligence, and the goods of love, is signified by the rivers clapping their hands, and the mountains being joyful. Rivers denote the truths of intelligence, and mountains the goods of love.

[21] Divine Truth from the Lord, from whose reception there is intelligence, is signified by the waters from the rock in Horeb (Exodus 17:6), concerning which it is thus written in David:

"He clave the rocks in the wilderness, and gave them drink as out of the great abysses. He brought streams also out of the rock, and caused waters to run down like rivers. He smote the rock, that the waters gushed out, and the streams overflowed" (Psalm 78:15, 16, 20).

And again:

"He opened the rock, and the waters gushed out; rivers ran in the dry places" (Psalm 105:41).

The rock there means the Lord; and the waters which flowed thence mean the Divine Truth from Him, and the rivers mean intelligence and wisdom therefrom. By giving them drink as out of great abysses, is signified to drink in and perceive the interior things of wisdom.

[22] So in John:

Jesus said, "If any man thirst let him come unto me, and drink." He that cometh to me, "as the Scripture hath said, out of his belly shall flow streams of living water; this spake he of the spirit, which they that believe on him should receive" (John 7:37, 38, [39]).

By coming to the Lord, and drinking, is signified to receive from Him the truths of doctrine, and the faith thereof. That spiritual intelligence springs therefrom is signified by "out of his belly shall flow streams of living water," living water denoting the Divine Truth which is from the Lord alone; streams the things which are of intelligence, and the belly, thought from the memory, for to this the belly corresponds. And because streams of living water signify intelligence by means of the Divine Truth from the Lord, it is therefore added, "But this spake he of the spirit, which they that believe on him should receive." The spirit which they should receive from the Lord denotes the Divine Truth, and thence intelligence, wherefore also the Lord calls the spirit which they should receive, 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" (Psalm 24:2).

By the world is signified heaven and the church in their whole compass. The seas signify cognitions and knowledges (scientiae) which are the ultimates of the church, and specifically, the cognitions of truth and good, such as they are in the sense of the letter of the Word. The floods signify introduction by means of these into celestial intelligence. Hence the meaning of these words in the spiritual sense is evident, 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, contained in the sense of the letter of the Word, rationally understood. It is said, "He hath founded it upon the seas, and established it upon the floods," because seas and floods are in the boundaries of heaven, and were represented by the Sea Suph (Red Sea), the sea of the Philistines, the river Euphrates, and the river Jordan, which were the boundaries of the land of Canaan. And because ultimates, in the Word, signify lowest things, it is said that Jehovah hath founded and established the [world] upon them. That the earth is not founded upon the seas and floods, is evident.

[24] Again:

"The Lord at thy right hand hath smitten kings in the day of his wrath. He hath judged among the nations, he hath filled [the earth] with the dead bodies, he hath smitten the head over much country. He shall drink of the stream in the way; therefore shall he lift up the head" (Psalm 110:5-7).

These things are said concerning the Lord, and His combat against falsities and evils from hell, and their entire subjugation. By kings are meant falsities from hell, and by the nations are meant the evils therefrom. His Divine power is meant by "The Lord at the right hand." The subjugation and destruction of falsities and evils from the hells, is signified by His smiting them in the day of His wrath, His judging among the nations, and His filling [the earth] with dead bodies. By the head which He smote over much country, is meant the love of self, from which all evils and falsities proceed, and smiting over much country denotes total destruction and damnation. By the stream in the way, of which the head shall drink, and in consequence of which shall exalt itself, is signified the Word in the letter, to drink of it, denoting to learn something therefrom, and to lift up the head, denoting continued resistance. For none of those who are in falsities from evil, can be cast down into hell, before those things which they know from the Word are taken away from them, because all things of the Word communicate with heaven, and by that communication they lift up the head, but when those things are taken away, then they are cast down into hell. This is the meaning of those words, which no one could understand without the spiritual sense, and the knowledge therefrom of the nature of the Word.

[25] Thus also in Habakkuk:

"Was Jehovah enraged with the rivers? was thine anger against the rivers? was thy wrath against the sea? because thou didst ride upon thy horses, thy chariots salvation" (3:8).

These words contain 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 the ultimates thereof, as shown above. Riding upon horses, when stated of Jehovah, that is, of the Lord, signifies the Divine Wisdom which is in the Word; and chariots signify doctrinals therefrom.

[26] Again, in David:

"Therefore will not we fear, though the earth be changed, and though the mountains shake in the heart of the seas; the waters thereof shall be in tumult and be troubled, the mountains shall tremble with the swelling 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" (Psalm 46:2-5).

These words, in the spiritual sense, mean, that although the church with all things thereof, perish, still the Word, and the Divine Truth therein, shall not perish. For the earth signifies the church, mountains signify the goods of love, and waters, truths, and by being changed, shaken, put in tumult, troubled, and trembling, are signified the states thereof, when they perish, and falsities and evils enter in their place, consequently, the states of the church when its goods are vastated and its truths desolated. The details of this passage may be seen explained above (n. 304:17 and 405:45). That the Word shall not perish, or the Divine Truth which is for the church, is signified by the river, whose streams shall make glad the city of God, it shall not be changed. A river here has the same signification as fountain, namely the Word, because its streams, which signify truths, are spoken of. The city of God signifies the church as to doctrine, to make glad, signifies influx and reception from joy of heart, and not to be changed signifies not to perish, as to any thing.

[27] Again, in Isaiah:

"Then the waters shall fail in the sea, and the river shall be wasted and dried up, the streams shall recede; the rivers of Egypt shall be minished and dried up, the reed and the flags shall wither. The paper reeds, near the stream, near the mouth of the stream, and all seed of the stream, shall wither, it shall be driven away, and be no more" (19:5, 6, 7).

These things are said concerning Egypt, which signifies the Scientific of the natural man. The stream signifies the cognition and perception of truth, and, in the opposite sense, the apperception of falsity. That these would perish is signified by the stream being wasted and dried up, and that thus truths would be no longer, not even natural and sensual truths, which are the lowest of all, is signified by the reed and the flags withering, the paper reeds near the stream, and all the seed of the stream withering, and being driven away, so as to be no more.

[28] Again, in the same prophet:

"I have digged, and drunk waters; and with the sole of my foot have I dried up all the rivers of Egypt" (Isaiah 37:25).

These are the words of Senacherib the king of Assyria, who signifies the Rational perverted, destroying all cognition and apperception of truth; this is signified by his drying up with the sole of his foot all the rivers of Egypt. The rivers of Egypt signify the cognitions and apperceptions of truth, because Egypt signifies the natural man as to scientifics; and cognition and perception belong to the natural man, as intelligence does to the spiritual man.

[29] So again, in Ezekiel:

"They shall draw their swords against Egypt, that they may fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked; and I will make the land waste, and the fulness thereof, by the hand of strangers" (Ezekiel 30:11, 12).

Egypt signifies the Scientific of the natural man, serviceable to the intelligence of the rational and spiritual man. That scientific truths are destroyed, is signified by "They shall draw their swords against Egypt," swords signifying falsities destroying truths. By the slain are signified those who perish by falsities; by making the rivers dry, is signified that there shall be no more cognition and apperception of truth. To sell the land into the hand of the wicked, and to make it waste by the hand of strangers, signifies to destroy by means of evils and falsities; for strangers denote falsities.

[30] Again, in Zechariah:

"All the depths of the stream shall be dried up; and the pride of Ashur shall be brought down, and the staff of Egypt shall pass away" (Zechariah 10:11).

All the depths of the river shall be dried up (that is the Euphrates), signifies that all subtle reasonings from [man's] own intelligence shall perish. The pride of Ashur, signifies [man's] own intelligence which pertains to the perverted Rational. The staff of Egypt shall depart away, signifies that the scientifics serviceable to such reasonings shall avail nothing.

[31] Again, in Isaiah:

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

I will make waste mountains and hills, signifies that the goods of love and charity will perish; and dry up all their herbs, signifies that the truths from those goods shall perish; I will make the rivers islands, and dry up the pools, signifies that intelligence and the cognition of truth shall perish.

[32] Again, in the same prophet:

"Behold, at my rebuke I dry up the sea, I make the rivers a desert; their fish shall stink, because there is no water, and shall die" (Isaiah 50:2).

This passage is explained above (n. 342:8).

Again, in Nahum:

"He rebuketh the sea, and maketh it dry, and dryeth up all the streams" (Nahum 1:4).

And in David:

Jehovah "turneth rivers into a desert, and the water-springs into dry ground" (Psalm 107:33).

And in Job:

"Man giveth up the ghost, and where is he? The waters fail from the sea, and the river is wasted and dryeth up" (Job 14:10, 11).

[33] So far it has been shown, that rivers signify the understanding of truth and intelligence. But that in the opposite sense, rivers signify the understanding of falsity, and reasoning from [man's] own intelligence, which is in favour of falsities in opposition to truths, is evident from the following passages.

Thus in Isaiah:

"He will send messengers on the sea to a nation scattered and peeled, whose land the rivers have spoiled" (Isaiah 18:2).

Rivers here signify the falsities of [man's] own intelligence, which have destroyed. The explanation of the rest may be seen above (n. 304:22 and 331:5).

So again:

"When thou passest through the waters, I will be with thee; and through the rivers, they shall not overwhelm thee" (43:2).

To pass through the waters and through the rivers, and not to be overwhelmed, signifies that falsities, and reasonings from falsities against truths, shall not corrupt.

[34] In Jeremiah:

"Behold waters rise up out of the north, and shall be an overflowing stream, and shall overflow the land, and the fulness of it" (Jeremiah 47:2).

Waters out of the north signify the falsities of doctrine from [man's] own intelligence; these are compared to a stream overflowing the land, because a stream signifies reasoning from falsities, and by the land, is meant the church, whose destruction by falsities is compared to an inundation by a stream.

[35] Again, in David:

"Had it not been Jehovah who was with us, when man rose up against us; then the waters had overwhelmed us, the river had gone over our soul; then the waters of the proud had gone over our soul" (Psalm 124:2, 4, 5).

By the waters of the proud here mentioned are signified falsities that favour the love of self and confirm it, and also falsities of doctrine from [man's] own intelligence. A river or stream signifies reasoning from these falsities against truths. It is evident therefore that these words, "Had it not been Jehovah who was with us, when man rose up against us," signify, when man from himself, from his own love and intelligence rises up and endeavours to destroy the truths of the church. For the subject treated of is Israel, by whom is signified the church. The waters that would have overwhelmed them, and the rivers that would have gone over their soul, signify falsities and reasonings from them, and consequently the destruction of spiritual life, which man receives by means of truths and a life according to them. Waters signify falsities, rivers, reasonings from them, and by overwhelming and going over the soul, is signified the destruction of spiritual life.

[36] In Isaiah:

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

Assyria, and the king of Assyria, in the Word, signify the Rational, here the Rational perverted. Therefore his river, which was 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 desire, 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 coming up over all his channels, and going over all his banks, also, by passing through Judah and overflowing. Judah signifies the church where the Word is.

[37] So in Jeremiah:

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

By the waters of Shihor, or of Egypt, are signified false scientifics, or scientifics that confirm falsities, and by the waters of the river, are signified false reasonings from them, and thus reasonings from [man's] own intelligence. These words signify that neither the former nor the latter must be received into the mind.

[38] Again, in the same prophet:

"They have stumbled and fallen toward the north by the river Euphrates. Who is this that cometh up as a stream, [whose waters] are put in commotion like streams? Egypt cometh up as a stream, and as streams his waters are put in commotion; for he saith, I will ascend, and I will cover the earth; I will destroy the city and the inhabitants thereof" (Jeremiah 46:6, 7, 8).

These words signify the destruction of the church and its truths by false reasonings from confirming scientifics. By the north are signified those with whom falsity prevails, and whence it proceeds. The river Euphrates signifies false reasonings; Egypt, confirming scientifics; the waters put in commotion signify falsities themselves; and ascending, covering the earth, destroying the city and them that dwell in it, signify the destruction of the church and of its doctrine. The earth denotes the church, city the doctrine of truth, and they that dwell in it, its goods. Similar things are signified by the Nile the river of Egypt, and by the Euphrates the river of Assyria, in other parts of the Word; as in Isaiah 7:18, 19; 11:15, 16; Ezekiel 29:3, 4, 5, 10; 31:15; 32:2; Psalm 74:14, 15; Psalm 78:44; Exodus 7:17-21; also by the rivers of Babylon (Psalm 137:1). Since all spiritual temptations are caused by falsities which break into the thoughts, and infest the interior mind, thus by reasonings from them, therefore also temptations are signified by inundations of waters, and by a bursting in of streams and torrents, as in Jonah:

"Thou didst cast me into the deep, into the heart of the seas; and the stream compassed me about; all thy billows and thy waves passed over me" (Jonah 2:3).

And in David:

"The cords of death (Sheol) compassed me, and the floods of Belial made me afraid" (Psalm 18:4).

And in Matthew:

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

So in Luke:

"And when the flood arose, the stream beat vehemently upon that house, but could not shake it; for it was founded upon a rock" (Luke 6:48).