996# “河水就干了”表示虚假被移除了。这从“水”和“干了”的含义清楚可知：“水”是指真理，在反面意义上是指虚假(参看AE518节)，在此是指虚假，因为经上补充说“好叫那从日出之地所来的众王的道路得以预备”，这句话表示好让来自主的神性真理可以流入。“干了”是指移除。此处描述了人在理性层方面的状态。人正是凭理性层而能看见并理解真理；他能看见真理到何等程度，来自邪恶的虚假就在何等程度上不能阻碍或反对。因为每个人，甚至连恶人都有理解真理的能力(参看AE874,970节)。人之所以看不见真理，也不理解它们，是因为他热爱邪恶，邪恶带来虚假；然后，当真理陷入虚假时，真理就不能再出现在自己的光中，因为它被钝化、模糊、窒息和弃绝了。但在人的第一个年龄阶段，来自邪恶的虚假不会进入，从而不会阻碍或反对。不过，在他的第二和第三个年龄阶段，就是当他不再只出于记忆或从老师那里，而是出于自己的理解来思考时，它们就会进入。因为随着人的成长，有理解力在其中的理性层逐渐被打开。由此清楚可知，在此期间，虚假被移除了，然后来自圣言的良善和真理的知识就进入；除了虚假之外，人还在某种光中看见这些。但后来，这理性视觉被基于谬误和虚假的推理扭曲了，这些谬误和虚假由接下来所论述的从龙口、兽口和假先知的口中出来的“三个像青蛙一样的污灵”来表示。“幼发拉底河的水就干了，好叫那从日出之地所来的众王的道路得以预备”这句话的直接含义，或最近意义是，好可以从教会，就是神性真理所在的地方给予一个通道，龙、兽和假先知都渴望扭曲这些神性真理。因为幼发拉底河是迦南地那一边的一个边界，并把它与亚述隔开；“迦南地”表示教会，“亚述”表示理性层。
(关于第六诫续)由于真正的婚姻之爱在其首要本质上是来自主的对主之爱，所以它也是纯真。纯真就是通过遵行主的诫命，渴望被祂，而不是被自己引领，因而像小孩子一样爱祂，如同爱自己的父亲。由于那爱就是纯真，所以它是一切良善的真正存在；因此，人在何等程度上处于婚姻之爱，就在何等程度上拥有天堂在自己里面，或在何等程度上处于天堂，因为他在何等程度上处于纯真。
由于真正的婚姻之爱是纯真，所以婚姻伴侣之间的玩耍就像小孩子彼此的玩耍；他们在彼此相爱的程度上而是这样，这从所有人婚后头几天，就是当他们的爱模仿真正的婚姻之爱时的情形明显看出来。在圣言中，婚姻之爱的纯真由使亚当和他的妻子不觉脸红的“赤身露体”来表示；因为婚姻伴侣之间丝毫没有淫荡，因而没有羞耻，就像小孩子赤身裸体在一起时一样。
996. And the water thereof was dried up. That this signifies that falsities were removed is evident from the signification of waters, as denoting truths, and, in the opposite sense, falsities (concerning which see n. 518), in the present case falsities, because it follows, that the way of the kings from the rising of the sun might be prepared, by which is signified, that Divine truth from the Lord might flow in, and from the signification of being dried up, as denoting to be removed.
The state of man as to the Rational is here described. It is the Rational from which man is enabled to see and understand truths; and so far as he can see truths, so far falsities from evils do not oppose. For the power to understand truths is given to every man, even to the evil (see above, n. 874, 970). But the reason why a man neither sees nor understands them is, that he loves evil, and this brings in falsity; and afterwards, when truth falls into falsity, truth cannot then appear in its own light, for it is blunted, obscured, suffocated, and rejected. But falsities from evils neither enter, nor thus oppose, in the first age of man; but they enter in the second and third, when he no longer thinks from the memory alone or from a master, but from his own understanding. For the Rational, wherein is the understanding, is opened successively as a man grows up. From these things it is evident that falsities, in the meanwhile, are removed, and that knowledges of good and truth from the Word then enter; these a man also sees in a certain light, apart from falsities. But that rational sight is afterwards perverted by reasonings from fallacies and from falsities, is signified by the three unclean spirits like frogs, out of the mouth of the dragon, and of the beast, and of the false prophet, which are treated of in what follows.
The proximate sense of the words, that the water of the river Euphrates was dried up that the way of the kings from the rising of the sun might be prepared, is, that a passage might be given from the church, where the Divine truths are, which the dragon, the beast, and the false prophet were desirous of perverting. For the Euphrates was a boundary on one side of the land of Canaan, and separated it from Assyria; and by the land of Canaan is signified the church, and by Assyria the Rational.
Continuation concerning the Sixth Precept:-
[2] Because love truly conjugial, in its first essence, is love to the Lord from the Lord, it is also innocence.
It is innocence to love the Lord as one's Father, by doing His commandments, and desiring to be led by Him, and not by oneself, thus, as an infant. Because innocence is that love, it is the very esse of all good; and hence a man has so much of heaven in himself, or he is so much in heaven, as he is in conjugial love, because he is so far in innocence.
Because love truly conjugial is innocence, therefore playfulness between conjugial partners is like the playfulness of little children with each other, and they are such, so far as they love each other, as is evident with all during the first days after the marriage, when their love emulates love truly conjugial.
The innocence of conjugial love is meant in the Word by the "nakedness" at which Adam and his wife did not blush, because there is nothing lascivious, and therefore there is no more shame, between conjugial partners than between little children when they are naked together.
996. And the water thereof was dried up, signifies that falsities were removed. This is evident from the signification of "waters," as being truths, and in the contrary sense falsities (See n. 518, here falsities, for it is added, "that the way of the kings from the rising of the sun might be prepared," which signifies that the Divine truth from the Lord might flow in. Also from the signification of "being dried up," as meaning to be removed. This describes the state of man as to the rational. It is from the rational that man can see and understand truths; and so far as he can see truths, so far falsities from evils do not obstruct. For every man, even an evil man, has the faculty of understanding truths (See above, n. 874, 970); but man does not see them, nor does he understand them because he loves evil, and evil brings in falsity, and afterwards when truth has fallen into falsity, truth can no longer appear in its own light, for it is blunted, obscured, suffocated, and rejected. But in the first age of man falsities from evils do not enter, and thus do not obstruct. But they enter in his second and third age, when he no longer thinks from the memory alone or from a master, but from his own understanding. For the rational, in which is the understanding, is opened gradually, as man grows up. From this it is clear that falsities are in the meantime removed, and then the knowledges of good and truth from the Word enter; and these the man sees in a certain light apart from falsities. But afterwards the rational sight is perverted by reasonings from fallacies and from falsities which is signified by "three unclean spirits like frogs" that went forth out of the mouth of the dragon and of the beast and of the false prophet, which are treated of in what follows. The nearest sense of the words, that "the water of the river Euphrates was dried up, that the way of the kings from the rising of the sun might be prepared," is that a passage might be given from the church, where Divine truths are, which the dragon, the beast, and the false prophet wished to pervert. For the Euphrates was a boundary of the land of Canaan on one side and separated it from Assyria; and "the land of Canaan" signifies the church, and "Assyria" the rational.
(Continuation respecting the Sixth Commandment)
[2] As true conjugial love in its first essence is love to the Lord from the Lord it is also innocence. Innocence is loving the Lord as one's Father by doing His commandments and wishing to be led by Him and not by oneself, thus like an infant. As that love is innocence, it is the very being [esse] of all good; and therefore man has so much of heaven in himself, or he is so much in heaven, as he is in conjugial love, because he is so far in innocence. It is because true conjugial love is innocence that the playfulness between a married pair is like the play of infants together; and this is so in the measure in which they love each other, as is evident in the case of all in the first days after the nuptials, when their love emulates true conjugial love. The innocence of conjugial love is meant in the Word by the "nakedness" at which Adam and his wife blushed not; and for the reason that there is nothing of lasciviousness, and thus nothing of shame, between a married pair, any more than between little children when they are naked together.
996. "Et exsiccata est aqua ejus." - Quod significet quod remota sint falsa, constat ex significatione "aquarum", quod sint vera, in opposito sensu falsa (de qua (supra), n. 518); hic falsa, quia sequitur, "ut pararetur via regum ab ortu solis", per quae significatur, ut Divinum Verum a Domino posset influere: et ex significatione "exsiccari", quod sit removeri. Describitur hic status hominis quoad rationale. Rationale est ex quo homo potest videre et intelligere vera; et tantum illa potest videre, quantum non obstant falsa ex malis; nam facultas intelligendi vera est omni homini, etiam malo (videatur (supra, ) n. 874, 970); sed quod homo non videat nec intelligat illa est quia amat malum, et hoc infert falsum; et postea cum verum incidit in falsum, tunc verum non potest in sua luce apparere, hebetatur enim, obscuratur, suffocatur, rejicitur. Sed falsa ex malis non intrant, ita nec obstant, in prima hominis aetate; intrant enim in secunda et tertia ejus, quando non ex sola memoria aut ex magistro amplius cogitat, sed ex suomet intellectu; aperitur enim rationale, in quo est intellectus, successive sicut homo adolescit: ex his patet quod falsa interea sint remota, et quod tunc intrent cognitiones veri et boni ex Verbo, quas etiam homo in quadam luce, absque falsis, videt. Sed quod visus rationalis postea, per ratiocinationes ex fallaciis et ex falsis, pervertatur, significatur per "spiritus tres immundos similes ranis", qui ex ore draconis et bestiae et pseudoprophetae exiverunt, de quibus in sequentibus. Proximus sensus verborum, quod "exsiccata sit aqua fluvii Euphratis, ut pararetur via regum ab ortu solis", est, ut transitus daretur ab ecclesia ubi Divina vera, quae draco, bestia et pseudopropheta pervertere voluerunt; nam Euphrates terminabat ab una parte terram Canaanem, et separabat illam ab Assyria; et per "terram Canaanem" significatur ecclesia, et per "Assyriam" rationale.
[2] (Continuatio de Sexto Praecepto.)
Quoniam amor vere conjugialis in sua prima essentia est amor in Dominum a Domino, est etiam innocentia. Innocentia est amare Dominum ut suum Patrem, faciendo mandata Ipsius, et volendo duci ab Ipso et non a semet, ita sicut infans. Quia innocentia est ille amor, est illa ipsum esse omnis boni; et inde homo tantum caeli in se habet, seu tantum in caelo est, quantum in amore conjugiali est, quia tantum est in innocentia. Quia amor vere conjugialis est innocentia, ideo lusus inter conjuges sunt sicut lusus infantum inter se, et tantum sunt tales lusus quantum se amant, ut apparet apud omnes primis diebus post nuptias, quando amor illorum aemulatur amorem vere conjugialem. Innocentia amoris conjugialis intelligitur in Verbo per "nuditatem", quam Adamus et uxor ejus non erubuerunt, ex causa quia nihil lascivi, et inde nihil pudoris, est inter conjuges, plus quam inter infantes, dum inter se nudi sunt.