The Bible

 

Ezekiel 16

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1 Again the word of the LORD came unto me, saying,

2 Son of man, cause Jerusalem to know her abominations,

3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.

4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.

5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.

6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.

7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare.

8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.

10 I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.

11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.

12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.

13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.

17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.

19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.

20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,

21 That thou hast slain my children, and delivered them to cause them to pass through the fire for them?

22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.

23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)

24 That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.

25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.

27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.

28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.

29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith.

30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman;

31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;

32 But as a wife that committeth adultery, which taketh strangers instead of her husband!

33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.

34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.

35 Wherefore, O harlot, hear the word of the LORD:

36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;

37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.

38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

39 And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.

40 They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.

41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.

42 So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.

43 Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.

44 Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter.

45 Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite.

46 And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.

47 Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.

48 As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.

49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

50 And they were haughty, and committed abomination before me: therefore I took them away as I saw good.

51 Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.

52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:

54 That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.

55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.

56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

57 Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about.

58 Thou hast borne thy lewdness and thine abominations, saith the LORD.

59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

60 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.

62 And I will establish my covenant with thee; and thou shalt know that I am the LORD:

63 That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.

   

Commentary

 

Husband

  
Älteres Paar im Kücheninterieur, by Friedrich Friedländer (1825–1901)

In general, men are driven by intellect and women by affections, and because of this men in the Bible generally represent knowledge and truth and women generally represent love and the desire for good. This generally carries over into marriage, where the man's growing knowledge and understanding and the woman's desire to be good and useful are a powerful combination. In many cases in the Bible, then, "husband" refers to things of truth and understanding, much as "man" does. Magnificent things can happen in a true marriage, though, when both partners are looking to the Lord. If a husband opens his heart to his wife, it's as though she can implant her loves inside him, transforming his intellectual urges into a love of growing wise. She in turn can grow in her love of that blooming wisdom, and use it for joy in their married life and in their caring for children and others in their life. Many couples, even in heaven, stay in that state -- called "Spiritual" -- growing deeper and deeper to eternity. There is the potential, though, for the couple to be transformed: through the nurturing love of his wife the husband can pass from a love of growing wise to an actual love of wisdom itself, and the wife can be transformed from the love of her husband's wisdom into the wisdom of that love -- the actual expression of the love of the Lord they have built together. In that state -- called "Celestial" -- the husband represents love and the desire for good, and the wife represents truth and knowledge.

From Swedenborg's Works

 

Apocalypse Explained #537

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537. Verse 2. And he opened the pit of the abyss, signifies communication and conjunction with the hells where and from which are such falsities. This is evident from the signification of "to open" as here being to communicate and conjoin (of which presently); and from the signification of "the pit of the abyss" as being the hell where and from which are such falsities. These are called in the Word "pits [or wells] of the abyss" because a "pit" [or well] signifies the Word in the sense of the letter and the truth of doctrine therefrom, but in the contrary sense the Word falsified and the falsity of doctrine therefrom; and the "abyss" (or depth of the sea) signifies hell. This signifies the hell where those are who have falsified the truths of the Word by applying its truths to the evils of life, because such hells appear to those who are above like seas, and those who are in them appear to be in their depths. These seas or hells I have also seen, and also those who are in their depths; but those who spoke with me therefrom declared that they were not in waters, but on dry ground. This shows that the waters of these seas are appearances corresponding to the falsities in which those are who are in them. The waters of these seas are grosser and denser according to the falsifications, and the depths also differ in accordance with the evils that have been falsified.

[2] What "abyss" signifies in the Word will be told below. "To open the pit of the abyss" signifies communication and conjunction with such hells, because the hells are not opened except when evil spirits enter, which takes place when they have fulfilled their time in the world of spirits; for it is not allowed to any evil spirit to go out from hell when he has been once cast into it; if he goes out he nevertheless immediately falls back into it. But every man is conjoined with spirits who are in the world of spirits, who are such as he himself is; consequently a man who falsifies the Word by applying it to evils of life and to falsities confirming those evils, is conjoined with like spirits, and by them with the hells that are in like falsities. Every man after death becomes a spirit, and he then becomes at once attached either with infernal or with heavenly societies, according to his life in the world; and all spirits, before they are cast down into hell or raised up into heaven, are first in the world of spirits, and they are then with men who are living in the world, evil spirits with the evil, and good spirits with the good. Through these man has communication and conjunction either with the hells or with the heavens. This makes clear that "to open the pit" does not signify to open hell, but to have communication, and by communication conjunction with hell. From every one of the hells falsities of evil exhale in great abundance, and in these falsities are the spirits who are in the world of spirits, and at the same time the men who are in like falsities in our world. No spirit or man can be anywhere else than where the love of his life is, for that which a man loves, that he wills, that he thinks, and that he breathes. (What the world of spirits is, see in the work onHeaven and Hell 421-431, et seq.)

[3] A "pit" [or well] signifies the Word and the truth of doctrine, and in the contrary sense the Word falsified and the falsity of doctrine therefrom, because "pits" contain waters, and "waters" signify truths, and in the contrary sense falsities (as shown above, n. 71, 483, 518). That a "pit" [or well] has these two meanings can be seen from the following passages in the Word. In Moses:

They journeyed to Beer; this is the well whereof Jehovah said unto Moses, Gather the people together, and I will give it 1 waters. Then Israel sang this song, Come up, O well; answer ye from it; the princes digged the well, the willing ones of the people delved it, through the lawgiver, with their staves (Numbers 21:16-18).

That this "well" signifies the truth of doctrine from the Word is evident from the song that Israel sang respecting it: "Come up, O well, answer ye from it," signifies that doctrine from the Word should teach truth and that they should receive it, "Come up, O well," signifying the calling forth of truth, and "answer ye from it" reception and instruction; "the princes digged the well, the willing ones of the people delved it, through the lawgiver, with their staves," signifies that those who are in truths and in the goods of truths are enlightened by the Lord, and from Him by means of the Word search out and collect doctrine; "princes" signifying those who are in truths; "the willing ones of the people" those who are in the goods of truth; "to dig" to search out and gather up; "lawgiver" the Lord in respect to the Word and the doctrine from the Word, and "staves" the potency and powers of the mind, here from the Lord by means of the Word, because it is said, "by the lawgiver." This makes clear what "well" here signifies. "Israel sang a song" respecting it, because "Beer," in the original, means a well, and in the spiritual sense "a well" signifies the Word, and doctrine from the Word; likewise "Beersheba," which is often mentioned in the historical parts of the Word.

[4] The same is meant by:

Jacob's well, at which the Lord sat and spoke with the Samaritan woman, and said, If thou knewest the gift of God, and who it is that saith unto thee, thou wouldest ask water of Him, and He would give thee living water; and this should become a fountain of water springing up unto everlasting life (John 4:6-15).

The Lord spoke with the Samaritan woman at that well, because "the Samaritan woman" meant the church to be established with the Gentiles, and "the Samaritans" who are also mentioned in other passages, mean the Gentiles that were to receive doctrine from the Lord and respecting the Lord. This "well" signifies doctrine from the Word, the "water" the truth of doctrine, and "the Lord sitting at that well" the Word or Divine truth. That salvation is from the Lord by means of Divine truth from the Word is signified by "the water which He would give should become a fountain of water springing up unto everlasting life."

[5] Something similar to what is signified by "the well of Jacob" is signified also by:

The wells that the servants of Abraham and the servants of Isaac dug, respecting which they strove with the servants of Abimelech (Genesis 21:26; 26:1, 15, 18-22, 25, 32).

The wells that the servants of Abraham and the servants of Isaac dug signify the truths of doctrine, because by "Abraham, Isaac, and Jacob," in the Word, the Lord is meant; but "Abimelech" king of Gerar, or of the Philistines, means those who place salvation in truths alone without the good of life, as those do at the present day who are in faith alone. And as every truth is from good, or everything of faith from charity, and as those who separate and exclude good from truth, or charity from faith, possess no genuine truth of doctrine, but every truth of the Word with them is like the meaning of the mere words with no perception of the thing, thus like a shell without a kernel, so they dispute about the truths of faith; this was represented and signified by the strifes of the servants of Abimelech with the servants of Abraham and of Isaac respecting the wells. There is an internal spiritual sense in the historical parts as well as in the prophetical parts of the Word, as can be seen from the Arcana Coelestia, where the histories that are contained in Genesis and Exodus are explained in respect to the internal spiritual sense; so, too, what is said about the wells of Abraham and Isaac, as may be seen. Why else should there be historical statements respecting wells in the Word?

[6] In Luke:

Which of you shall have an ass or an ox fallen into a well; and will not straightway draw him out on a Sabbath day? (Luke 14:5).

This was a statute with the Israelitish and Jewish nation, because of the spiritual sense contained in it; for all the statutes, judgments, and commandments given to the sons of Israel signified spiritual things belonging to heaven and to the church; so this statute signified that if anyone falls into falsity or into evil, he must be led out of it by means of the truth that is taught from the Lord on the Sabbath day. The "well" here means falsity and the evil of falsity; "an ass and an ox" signify the truth and good of the natural man; "to fall into a well" signifies into falsity and into the evil of falsity; "to be drawn out on a Sabbath day" signifies to be instructed and thus led out of these; for "the Sabbath day" signifies here the Lord in relation to instruction and doctrine, therefore He calls Himself "Lord of the Sabbath." (That an "ass" signifies the truth of the natural man, see Arcana Coelestia 2781, 5741; and that an "ox" signifies the good of the natural man, n. 2180, 2566, 9134.)

[7] Nearly the same spiritual sense is contained in these words in Moses:

When a man shall open a pit, or when a man shall dig a pit, and not cover it, and an ox or an ass fall into it, the owner of the pit shall requite and shall return silver unto the owner 2 of it; and the dead beast shall be his (Exodus 21:33, 34).

"When a man shall open a pit" signifies when one shall proclaim any falsity that he has; or "when a man shall dig a pit" signifies when he shall frame or hatch out a falsity; "and an ox or an ass fall therein" signifies the perversion of good and truth in the natural belonging to another; "the owner of the pit shall requite" signifies that he from whom is the falsity shall make amend; "and return silver to the owner of it" signifies by means of truth with him whose truth and good in the natural has been perverted; "and the dead beast shall be his" signifies that the evil or the falsity shall remain with him (but this may be seen more fully explained in Arcana Coelestia 9084-9089). Here "pit" has the same signification as well.

[8] So in Matthew:

Blind leaders of the blind. When the blind leads the blind, both fall into the pit (Matthew 15:14; Luke 6:39).

This the Lord said to the scribes and Pharisees, who understood nothing of truth, although they had the Word, in which are all Divine truths; and because they taught falsities and their falsities were also believed by the people, they are called "blind leaders of the blind;" those are called in the Word "blind" who do not understand truth; and because "pit" signifies falsity, it is said that "they both fall into it."

[9] In David:

Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the depths of waters. Let not the billows of waters overwhelm me, neither let the abyss swallow me up, and let not the pit shut her mouth upon me (Psalms 69:14, 15).

Here very evidently the "pit" signifies the hell where and from which are falsities, for it is said, "let not the pit shut her mouth upon me," that is, let not the hell from which are falsities, or falsities from hell, wholly possess me, that I may not escape; "deliver me out of the mire, and let me not sink," means out of the evil of falsity, lest I perish; "let me be delivered from them that hate me, and out of the depths of waters," signifies to be delivered from evils and falsities that are from the hells, "them that hate" meaning evils therefrom, and "depths of waters" falsities therefrom; "neither let the abyss swallow me up" signifies, let not the hell where are the falsities of evil, or the falsities of evil from hell, do this.

[10] In the same:

They make their mouth smooth as butter, and when one's heart draweth near, his words are softer than oil, yet are they drawn swords. But Thou, O God, wilt cast them down into the well of the pit (Psalms 55:21, 23).

This is said of those who simulate good affections when they utter falsities by which they lead astray; "to make the mouth smooth as butter" signifies a simulation of good by means of affections, "butter" signifying the good of external affection. "Their words are softer than oil" has a like signification, "oil" meaning the good of internal affection; "yet are they drawn swords" signifies, and yet they are falsities destroying good and truth, "drawn swords" meaning falsities destroying; "but Thou, O God, wilt cast them down into the well of the pit," signifies into the hell where there are destructive falsities of that kind.

[11] As "pits" have nearly the same signification in the Word as "wells," for they are like wells, I will also quote some passages respecting them. In Jeremiah:

Their nobles have sent their little ones to the waters; they came to the pits, they found no waters; they returned with their vessels empty (Jeremiah 14:3).

"Nobles" mean those who lead and teach others, "little ones" those who are led and taught, and "waters" truths; this makes evident what is signified by "Their nobles have sent their little ones to the waters;" "the pits in which there were no waters" signify doctrinals in which there are no truths; this makes evident what is signified by "they came to the pits, they found no waters;" that they had no knowledge [scientia] or understanding of truth is signified by "they returned with their vessels empty," "vessels" signifying in the Word things recipient of truth, and thus things of knowledge and understanding.

[12] In Zechariah:

By the blood of thy covenant I will send forth the bound out of the pit wherein is no water (Zechariah 9:11).

This is said of the deliverance of the faithful by the Lord, who were detained in the lower earth until His coming; and also of the enlightenment of the Gentiles who were in falsities from ignorance. "The blood of thy covenant" signifies Divine truth proceeding from the Lord, thus the Word, which is called a covenant because it is the means of conjunction, "covenant" signifying conjunction. "The bound in the pit in which there is no water" mean those who are in falsities from ignorance, "pit" here meaning doctrine not of truth, and also the lower earth where those who were in falsities from ignorance were detained until the Lord came, "wherein is no water" means where there is no truth; they are called "bound" because they could not be delivered from falsities except by the Lord.

[13] In Jeremiah:

My people have committed two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves pits, broken pits, that cannot hold waters (Jeremiah 2:13).

"To hew out pits, broken pits, that hold no waters," signifies to hatch out doctrinals from self-intelligence, which are false because they are from man's own (proprium), for man's own is nothing but evil, and because it is evil, falsity is brought forth from it, for evil can bring forth nothing but falsity. (But this may be seen explained above, n. 483.)

[14] In the same:

Jehovah, who brought us up out of the land of Egypt, who led us in the wilderness, in a land of the desert and the pit, in a land of drought and of dense shade, through a land that no man [vir] passed through, and where no man [homo] dwelt (Jeremiah 2:6).

It has been shown in the Arcana Coelestia, where Exodus is explained, that "the wilderness in which the sons of Israel were led," represented and signified the first state of the church that is to be established with those who are in mere ignorance of good and truth; and as that state was represented and signified by their wanderings in the wilderness, it is said that "Jehovah led them in a land of the desert and the pit, in a land of drought and of dense shade;" "a land of the desert and of drought" means here, as elsewhere in the Word, a state of non-perception of good, and "a land of the pit and of dense shade" means a state of ignorance of truth, and thus of falsity; "that no man passed through, and where no man dwelt," signifies where there is no understanding of truth nor perception of good, "man" [vir] in the Word meaning the understanding of truth, and "man" [homo] the perception of good, and the absence of both meaning no church either in respect to truth or to good.

[15] In Isaiah:

He that leadeth forth shall hasten that it may be opened, that he may not die in the pit, and that his bread fail not (Isaiah 51:14).

This is said of the Lord. His coming is meant by "he that leadeth forth shall hasten;" deliverance from the falsities of ignorance is signified by "that he die not in the pit," thus "pit" here has a similar signification as "the pit in which were the bound," above; that spiritual instruction and nourishment shall not fail is signified by "that his bread fail not," for "bread" means all spiritual food, and spiritual food means instruction in truths and goods, from which come intelligence and wisdom.

[16] In Ezekiel:

Behold, I bring strangers upon thee, the violent of the nations; and they shall draw their swords upon the beauty of thy wisdom, and they shall profane thy radiance; they shall bring thee down into the pit, and thou shalt die the deaths of them that are slain in the heart of the seas (Ezekiel 28:7, 8).

This is said of the prince of Tyre, by whom are meant those who hatch out falsities from self-intelligence, which destroy the knowledges of truth and good; their destruction by their own falsities is signified by "Behold, I bring strangers upon thee, the violent of the nations," "strangers" signifying the falsities that destroy truths, and "the violent of the nations" the evils that destroy goods; that such will be destroyed by their falsities that are from self-intelligence is signified by "they shall draw their swords upon the beauty of thy wisdom, and they shall profane thy radiance," "swords" meaning falsities destroying truths; "they shall bring thee down into the pit, and thou shalt die the deaths of them that are slain in the heart of the seas," [signifies their immersion in falsities and destruction and damnation by falsities from hell, ] 3 "pit," in like manner as "well," signifying infernal falsity; "them that are slain" those who perish by falsities, and "the heart of the seas," in like manner as "abyss," the hell where and from which are such falsities.

[17] The "pit:"

Into which they let down Jeremiah the prophet, and out of which Ebed-melech and the men with him drew Jeremiah by means of old cast off and old worn out things (Jeremiah 38:6-13);

signifies the truth of doctrine falsified, the "prophet" signifying the truth of doctrine, and "to let down into the pit" signifying to be falsified; the "old castoff and old worn out things by which he was drawn out" signify the vindication and restitution of the truth of doctrine by means of such goods and truths of the sense of the letter of the Word as had not been perceived and understood, and therefore had been neglected and rejected; this is the signification of these old things; why otherwise would it be mentioned in the Divine Word that the prophet was drawn out by means of such things? From these few passages it can be seen what "well" and "pit" signify in the Word, namely, the Word and the truth of doctrine, and in the contrary sense the Word falsified and the falsity of doctrine therefrom. In some passages "well" and "pit" have a similar signification as "fountain," respecting the signification of which in both senses see above n. 483.

Footnotes:

1. Latin "it," Hebrew "them," as we also find in Arcana Coelestia 2702, 2781.

2. Latin "the owner," Hebrew "to the owner," as we also find in Arcana Coelestia 9064, 9088.

3. The words in brackets are supplied essentially from 315.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.