2702、“她就看见一口水井”表示主的圣言，也就是真理的源头。这从“水井”和“泉”，以及“水”的含义清楚可知：“水井”和“泉”既指圣言，也指取自圣言的教义，因而又指真理本身；“水”是指真理。有水的“井”和“泉”表示主的圣言，也表示取自圣言的教义，因而又表示真理本身，这一点从许多经文可以看出来。由于此处论述的主题是属灵教会，所以经上说的是“井”，而不是“泉”，在本章下面几节经文也一样：
因亚比米勒的仆人霸占了一口水井，亚伯拉罕就指责亚比米勒。（创世记21:25）
在26章也是如此：
在以撒的父亲亚伯拉罕的日子，凡他父亲的仆人所挖的井，非利士人全都塞住。在他父亲亚伯拉罕的日子他们所挖的水井，因非利士人在亚伯拉罕死后塞住了，以撒就回来又挖出来。以撒的仆人在山谷中挖井，在那里找到一口活水井。他们又挖了一口井，又为这井争竞。以撒离开那里，又挖了一口井，他们不为这井争竞了。那一天，以撒的仆人来，将他们挖井的事告诉他，对他说，我们找到水了。（创世记26:15，18-20，21-22，25，32）
此处“井”只表示他们所争论的教义和不争论的教义。否则，他们挖井，并为了这些井多次争竞并不那么重要，以至于在神的圣言中被提提及。
摩西五经所说的“井”同样表示圣言，或教义：
他们到了比珥；从前耶和华对摩西说，招聚百姓，我要给他们水，说的就是这井。那时，以色列人唱了这首歌：井啊，涌上来吧！你们要从它回答。这井是首领所挖的，是民中的尊贵人以立法者（之名）用杖所挖的。（民数记21:16-18）
由于“井”表示圣言，取自圣言的教义和真理本身，所以以色列有了这首神秘的预言歌，这歌论述了真理的教义，这从内义上的每个细节明显看出来。“比珥”（即井）和“别是巴”这两个名字由此而来，它在内义上表示教义本身。
但没有真理在里面的教义被称为坑或池、无水之井或干井，如耶利米书：
他们的贵胄打发他们的小子打水；他们来到池边，却找不到水，就拿着空器皿回去了。（耶利米书14:3）
此处“水”表示真理，“他们找不到水的池”表示没有真理在里面的教义。同一先知书：
我的百姓做了两件恶事；他们离弃了我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。（耶利米书2:13）
此处“池子”同样表示不真实的教义，“破裂的池子”表示胡乱拼凑在一起的教义。
“泉”表示圣言，也表示教义，因而表示真理，这一点可见于以赛亚书：
困苦穷乏人寻求水却没有，他们的舌头因口渴而干燥。我耶和华必垂听他们，我以色列的神必不离弃他们。我要在山坡上开江河，在山谷中间造泉源；我要使旷野变为水池，使干地变为水泉。（以赛亚书41:17-18）
这段经文首先论述了真理的荒凉，以“困苦穷乏人寻求水却没有，他们的舌头因口渴而干燥”来表示；然后像现在所解释的关于夏甲的经文一样，论述了荒凉之后他们所获得的安慰、恢复和教导；这些事由“耶和华要在山坡上开江河，在山谷中间造泉源；我要使旷野变为水池，使干地变为水泉”来表示；这一切事都与真理的教义和由此获得的情感有关。
摩西五经：
以色列安然独居在雅各泉边，在五谷新酒之地；他的天也滴下甘露。（申命记33:28）
“雅各泉”表示圣言和取自圣言的真理教义。正因“雅各泉”表示圣言和取自圣言的真理教义，所以当主来到雅各泉边时，祂与撒玛利亚的妇人交谈，并教导“泉”和“水”表示什么，如约翰福音所描述的：
耶稣到了撒玛利亚的一座城叫叙加，雅各泉就在那里；耶稣因旅行劳累，就这样坐在泉旁。有一个撒玛利亚的妇人来打水，耶稣对她说，请给我喝。耶稣说，你若知道神的恩赐和对你说请给我喝的是谁，你必早求祂，祂也必早给了你活水。凡喝这水的，还要再渴。人若喝我所赐他的水，就永远不渴。我所赐他的水，要在他里头成为水泉，直涌到永生。（约翰福音4:5-7，10，13-14）
由于“雅各泉”表示圣言，“水”表示真理，“撒玛利亚”表示属灵教会（这是圣言中的常见情形），所以主与撒玛利亚的妇人交谈，并教导真理的教义来自祂；当真理的教义来自祂，或也可说，来自祂的圣言时，它就是直涌到永生的水泉；真理本身就是活水。
又：
耶稣说，人若渴了，就让他到我这里来喝；凡信我的人，就如经上所说，从他腹中要流出活水的江河来。（约翰福音7:37-38）
启示录：
宝座中间的羔羊必牧养他们，领他们到生命水的泉源；神也必从他们眼上擦去一切的眼泪。（启示录7:17）
又：
我要将生命水的泉源白白赐给那口渴的人。（启示录21:6）
“活水的江河”和“生命水的泉源”表示来自主，或来自祂圣言的真理；因为主就是圣言。爱与仁之良善唯独来自主，是真理的生命。处于对真理的爱和情感的人，或说喜爱并渴慕真理的人被称为“口渴的人”；其他人不会如此“口渴”。
在以赛亚书，这些真理还被称为“救恩的泉源”：
你们必从救恩的泉源欢然取水；在那日，你们要说，当称谢耶和华，求告祂的名。（以赛亚书12:3-4）
“泉源”表示圣言，或取自圣言的教义，这一点也明显可见于约珥书：
到那日，大山要滴新酒，小山要流奶子，犹大所有的溪河都有水流，必有泉源从耶和华的家中流出来，浇灌什亭河。（约珥书3:18）
此处“水”表示真理，“从耶和华的家中流出来的泉源”表示主的圣言。
耶利米书：
看哪，我必将他们从北方之地领来，把他们从地极招集起来；他们当中有瞎子，瘸子；他们要哭泣而来，我要以恳求领他们到平直路上的水泉旁，他们在其上必不致绊跌。（耶利米书31:8-9）
“平直路上的水泉”明显表示真理的教义；“北方之地”表示对真理的无知或真理的荒凉；“哭泣”和“恳求”表示他们悲伤和绝望的状态；被“领到水泉旁”表示在真理上的恢复和教导，如本章论述夏甲和她儿子的地方那样。
以赛亚书也如此描述这些人：
旷野和干旱之地必因他们欢喜，沙漠也必快乐，又像玫瑰开花。必开花繁盛，乐上加乐，而且歌唱；黎巴嫩的荣耀，并迦密与沙仑的威严，必赐给它；他们必看见耶和华的荣耀，我们神的威严。你们要使软弱的手坚壮，无力的膝稳固。那时，瞎子的眼必打开，聋子的耳必开通；在旷野必有水喷出，在沙漠必有溪河涌流；干旱之地要变为水池，干渴之地要变为水泉。（以赛亚书35:1-3，5-7）
此处“旷野”表示真理的荒凉；“水”、“溪河”、“水池”和“水泉”表示用来恢复那些经历荒废的人并给予他们喜乐的真理，此处用许多话来描述他们的喜乐。
诗篇：
耶和华使泉源涌入山谷；它们必流在山间；供给田野的各种野兽喝，野驴得解其渴。祂从自己的楼阁中浇灌群山。（诗篇104:10-11，13）
“泉源”表示真理；“群山”表示对良善和真理的爱；“给喝”表示教导；“田野的野兽”表示那些照此教导生活的人（参看774，841，908节）；“野驴”表示那些只拥有理性真理的人（1949-1951节）。
摩西五经：
约瑟是多结果子的人，是泉旁多结果子的儿子。（创世记49:22）
“泉”表示取自圣言的教义。申命记：
耶和华你神领你进入美地，那地有河、有水、有泉、有深渊在峡谷和山中流出来。（申命记8:7）
“地”表示主的国和教会（662，1066，1067，1262，1413，2571节），它因其爱与仁之良善而被称为“美”；“河”、“水”、“泉”和“深渊”表示源于这良善，或从这良善发展出来的真理。申命记：
迦南地，有山有谷，喝天上雨水之地。（申命记11:11）
“水”表示真理，无论属灵的还是理性的，也表示记忆知识或事实的真理，这从下面以赛亚书的经文明显看出来：
看哪，主万军之耶和华从耶路撒冷和犹大除掉整个粮杖和整个水杖。（以赛亚书3:1）
同一先知书：
你拿水来给口渴的人，拿饼来迎接逃亡的人。（以赛亚书21:14）
同一先知书：
你们在各水边撒种的有福了。（以赛亚书32:20）
同一先知书：
行在公义中，说话正直的，必居高处；他的粮必赐给，他的水必可靠。（以赛亚书33:15-16）
同一先知书：
那时，他们必不干渴；祂必引导他们经过沙漠，必为他们使水从磐石流出，分裂磐石，水就涌出。（以赛亚书48:21；出埃及记17:1-8；民数记20:11，13）
诗篇：
祂在旷野分裂磐石，多多给他们喝，如从深渊而出。祂将溪水从磐石引出，使水如江河流下。（诗篇78:15-16）
此处“磐石”表示主；“水、河”，以及来自它的“深渊”表示来自祂的真理。诗篇：
耶和华使江河变为旷野，叫水泉变为干地；祂使旷野变为水池，叫旱地变为水泉。（诗篇107:33，35）
诗篇：
耶和华的声音在众水上；耶和华在多水之上。（诗篇29:3）
诗篇：
有一道河，它的溪流要使神的城，就是至高者居住的圣地欢喜。（诗篇46:4）
诗篇：
诸天藉耶和华的话而造；其万象藉祂口中的气而成；祂聚集海水如垒，把深渊放在库房中。（诗篇33:6-7）
诗篇：
你眷顾地，以它为大乐，使地大为肥沃；神的河满了水。（诗篇65:9）
诗篇：
神啊，诸水看见了你，诸水看见了你，深渊也战抖了。密云倒出水来；你的道在海中，你的路在多水中。（诗篇77:16-17，19）
谁都能明显看出，此处的“水”并非表示水，“深渊战抖”、“耶和华的道在海中，祂的路在水中”也并非字面上的意思；所表示的是属灵的水，也就是属灵事物，即真理的形式；否则，这只是一堆空话。以赛亚书：
看哪，凡口渴的，都就近水来，没有银钱的，也来买。（以赛亚书55:1）
撒迦利亚书：
在那日，必有活水从耶路撒冷出来，一半往东海流，一半往西海流。（撒迦利亚书14:8）
此外，在圣言中，当论述的主题是即将建立或已经建立的教会，并且该教会被描述为乐园、园子、小树林，或各种树木时，它通常也被描述为灌溉的水或河；水或河表示属灵、理性或记忆的事物，也就是真理的形式。例如，创世记（2:8-9）所描述的园子在那里也被描述为河（创世记2:10-14），河表示智慧和聪明的属性（参看107-121节）。类似例子多次出现在圣言的其它地方，如摩西五经：
它们被种植如山谷，如河旁的园子，如耶和华所栽的檀香树，如水边的香柏木；水要从他的桶里流出，他的种必在多水之处。（民数记24:6-7）
以西结书：
他取了那地的种子，把它种在适于撒种的田里，栽于多水旁；它就发芽长成一棵茂盛的葡萄树。（以西结书17:5-6）
“葡萄树”和“葡萄园”表示属灵教会（可参看1069节）。同一先知书：
你的母亲像一棵类似你的葡萄树，栽于水旁；因为水多，就多结果子，满了枝叶。（以西结书19:10）
又：
看哪，亚述曾是黎巴嫩的香柏树；众水使它生长，深水使它长高。所栽之地有江河围流，汊出的水道延到田野的众树。（以西结书31:3-4）
又：
见在河这边与那边的岸上有极多的树木。祂对我说，这些水往东方的边界流去，必下到平原，往海而去，被引向海，水必得医治。这两条河所到之处，凡爬行的活物都必存活；并且必有极多的鱼，因为这些水流到那里，它们必得医治，凡这河所到之处，一切都必存活。只是沼泽和湿洼之地不得治好，必留作产盐之地。（以西结书47:7-9，11）
此处描述的是新耶路撒冷，或主的属灵国度：“往东方的边界流去的水”表示从属天事物流出的属灵事物，或来自一个属天源头的真理，也就是从爱和仁发展出来的信（101，1250节）。“下到平原”表示向下流入属于理性的教义（2418，2450节）。“往海而去”表示接近记忆知识或事实知识；“海”是指这些知识的汇集（28节）；“爬行的活物或灵魂”表示这些事物所给予的快乐（746，909，994节），这些快乐将靠河水“存活”，也就是靠来自一个属天源头的属灵事物存活。“极多的鱼”表示丰富的可用的记忆知识或事实（40，991节）。“沼泽和湿洼之地”表示无用且不纯洁的事物；“产盐”表示被荒废，或被洁净（2455节）。耶利米书：
倚靠耶和华的，那人有福了；他必像树栽于水旁，在溪流旁发出根来。（耶利米书17:7-8）
诗篇：
他要像一棵树栽在溪水旁，按季节结果子。（诗篇1:3）
启示录：
他指示我一道纯净生命水的河，明亮如水晶，从神和羔羊的宝座流出来。在城的街道中间，在河这边与那边有生命树，结十二样果子，每月都结果子。（启示录22:1-2）
由于就圣言的内义而言，“水”表示真理，所以在犹太教会，为了以属灵的方式看待仪式的天使眼前的代表，经上吩咐祭司和利未人在就近坛前供职的时候，必用水洗濯，并且用会幕和祭坛之间的洗濯盆里的水洗濯，然后用铜海和圣殿周围其它洗濯盆里的水洗濯，它们就代替泉源。除罪水或洁净水要弹在利未人身上的仪式或习俗同样是为了代表而建立的（民数记8:7）；由红母牛的灰制成的除污秽的水也是如此（民数记19:2-19）；从米甸人那里所夺的掳物要用水洁净（民数记31:19-25）。
从磐石流出的水（出埃及记17:1-8；民数记20:1-13；申命记8:15）代表并表示来自主的丰富的属灵事物或信之真理。因木头被治好的苦水（出埃及记15:23-25）代表并表示不讨人喜欢的真理因良善，也就是对良善的情感而变得受欢迎和可悦纳。“木”表示构成情感或意愿的良善（参看643节）。由此可知在圣言中，“水”表示什么，因而洗礼的水又表示什么，论到这水，主在约翰福音中如此说：
人若不是从水和灵生的，就不能进神的国。（约翰福音3:5）
也就是说，“水”表示信的属灵成分，“灵”表示信的属天成分；因此，洗礼是主通过信之真理与良善使人重生的象征。一个人的重生不是通过洗礼实现的，而是通过洗礼所表示的生活实现的；拥有信之真理的基督徒必须进入这种生活，因为他们拥有圣言。
Potts(1905-1910) 2702
2702. And she saw a well of water. That this signifies the Lord's Word from which are truths, is evident from the signification of a "well of water," and of a "fountain," as being the Word, and also doctrine from the Word, consequently also truth itself; and from the signification of "water," as being truth. That a "well in which there is water," and a "fountain," denote the Lord's Word, and also doctrine from the Word, consequently also truth itself, may be seen from very many passages. A "well," and not a "fountain," is spoken of here, because the spiritual church is treated of, as also in the following verses of this chapter:
Abraham reproved Abimelech because of the well which the servants of Abimelech had taken away (Gen. 22:25). So too in the twenty-sixth chapter:
All the wells which the servants of Isaac's father digged in the days of Abraham his father, the Philistines had stopped up. And Isaac returned, and digged the wells of water which they had digged in the days of Abraham his father, and the Philistines had stopped them up after the death of Abraham. And Isaac's servants digged in the valley, and found there a well of living water. And they digged another well, and for that they strove not. And it came to pass in that day that Isaac's servants came and told him concerning the well which they had digged, and said unto him, We have found water (Gen. 26:15, 18-20, 21-22, 25, 32). Here by "wells" nothing else is signified than doctrinal matters about which they contended, and those about which they did not contend. Otherwise their digging wells and contending so many times about them would not be of so much importance as to be worthy of mention in the Divine Word. [2] The "well" spoken of by Moses signifies in like manner the Word, or doctrine:
They journeyed to Beer; this is the well whereof Jehovah said unto Moses, Gather the people together, and I will give them water. Then sang Israel this song: Spring up, O well; answer ye from it. The princes digged the well, the willing of the people digged it, in the lawgiver, with their staves (Num. 21:16-18). As a "well" signified these things, there was therefore this prophetic song in Israel, in which the doctrine of truth is treated of, as is evident from every particular in the internal sense. Hence came the name "Beer" [a well], and hence the name "Beersheba," and its signification in the internal sense, as being doctrine itself. [3] But doctrine in which there are no truths is called a "pit," or a "well in which there is no water" as in Jeremiah:
Their nobles have sent their little ones to the water; they came to the pits, they found no water; they returned with their vessels empty (Jer. 14:3);
where "waters" denote truths; and "pits where they found no water," doctrine in which there is no truth. In the same:
My people have committed two evils: they have forsaken Me the fountain of living waters, to hew them out pits, broken pits, that can hold no waters (Jer. 2:13);
where "pits" in like manner denote doctrines that are not true; and "broken pits," fabricated doctrines. [4] That a "fountain" is the Word, and also doctrine, consequently truth, may be seen in Isaiah:
The afflicted and the needy seek waters, and there are none; their tongue faileth for thirst. I Jehovah will hear them, the God of Israel will not forsake them; I will open rivers upon the hillsides, and fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:17-18);
where the desolation of truth is treated of, which is signified by the afflicted and needy seeking for waters when there are none, and by their tongue failing for thirst; and then their consolation, refreshment, and instruction after desolation are treated of (as in the verses about Hagar now being explained), signified by Jehovah opening rivers upon the hillsides, making fountains in the midst of the valleys, and the wilderness into a pool of waters, and the dry land into springs of waters; all which things relate to the doctrine of truth, and to the affection thence derived. [5] In Moses:
Israel dwelt securely alone at the fountain of Jacob, in a land of corn and new wine; yea, his heavens drop down dew (Deut. 33:28). The "fountain of Jacob" denotes the Word and the doctrine of truth therefrom. Because the "fountain of Jacob" signified the Word and the doctrine of truth therefrom, when the Lord came to the fountain of Jacob, He spoke with the woman of Samaria, and taught what is signified by a "fountain" and by "water," as described in John:
Jesus came to a city of Samaria called Sychar, and Jacob's fountain was there; Jesus therefore being wearied with His journey, sat thus by the fountain. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink: Jesus said, If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink, thou wouldst ask of Him that He should give thee living water. Everyone that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:5-7, 10, 13-14). As "Jacob's fountain" signified the Word, the "water" truth, and " Samaria" the spiritual church (as is frequently the case in the Word), the Lord spoke with the woman of Samaria, and taught that the doctrine of truth is from Him; and that when it is from Him, or what is the same, from His Word, it is a fountain of water springing up unto eternal life; and that truth itself is living water. [6] Again:
Jesus said, If any man thirst, let him come unto Me, and drink; whosoever believeth in Me, as the Scripture saith, out of his belly shall flow rivers of living water (John 7:37-38). And in the same:
The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of water; and God shall wipe away all tears from their eyes (Rev. 7:17). In the same:
I will give unto him that is athirst of the fountain of the water of life freely (Rev. 21:6);
"rivers of living water," and "living fountains of waters," denote truths that are from the Lord, or from His Word; for the Lord is the Word. The good of love and of charity, which is solely from the Lord, is the life of truth. He is said to be "athirst" who is in the love and affection of truth; no other can "thirst." [7] These truths are also called "fountains of salvation" in Isaiah:
With joy shall ye draw waters out of the fountains of salvation; and in that day shall ye say, Confess to Jehovah, call upon His name (Isa. 12:3-4). That a "fountain" is the Word, or doctrine from it, is plain also in Joel:
It shall come to pass in that day that the mountains shall drop down new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim (Joel 3:18);
where "waters" denote truths; and a "fountain out of the house of Jehovah," the Lord's Word. [8] In Jeremiah:
Behold I will bring them from the north country, and gather them from the sides of the earth; and among them the blind and the lame; they shall come with weeping, and with supplications will I bring them unto fountains of waters in a straight way, wherein they shall not stumble (Jer. 31:8-9);
"fountains of waters in a straight way" manifestly denote the doctrinal things of truth; the "north country," ignorance or desolation of truth; "weeping" and "supplications," their state of grief and despair; and to be "brought to the fountains of waters," refreshment and instruction in truths (as here, where Hagar and her son are treated of). [9] The same things are also thus described in Isaiah:
The wilderness and the parched land shall be glad for them, and the desert shall rejoice and blossom as the rose; budding it shall bud, and shall rejoice even with rejoicing and singing; the glory of Lebanon has been given unto it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God. Make ye firm the enfeebled hands, and strengthen the tottering knees. The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; in the wilderness shall waters break out, and streams in the desert; and the dry place shall become a pool, and the thirsty ground springs of waters (Isa. 35:1-3, 5-7);
where the "wilderness" denotes the desolation of truth; "waters," "streams," "lakes," and "springs of waters," the truths that are a refreshment and joy to those who have been in vastation, whose joys are there described with many words. [10] In David:
Jehovah sendeth forth fountains into the valleys, they shall run among the mountains; they shall give drink to every wild beast of the field, the wild asses shall quench their thirst. He watereth the mountains from His chambers (Ps. 104:10-11, 13);
"fountains" denote truths; "mountains," the love of good and truth; to "give drink," instructing; "wild beasts of the field," those who live from this (see n. 774, 841, 908); "wild asses," those who are solely in rational truth (n. 1949-1951). [11] In Moses:
Joseph is the son of a fruitful one, the son of a fruitful one by a fountain (Gen. 49:22);
a "fountain" denotes doctrine from the Lord. In the same:
Jehovah thy God bringeth thee into a good land, a land of rivers, of waters, of fountains, and of depths going forth in valley and in mountain (Deut. 8:7);
the "land" denotes the Lord's kingdom and church (n. 662, 1066, 1067, 1262, 1413, 2571); which is called "good" from the good of love and charity; "rivers," "waters," "fountains," and "depths," denote the truths thence derived. In the same:
The land of Canaan, a land of mountains and valleys, that drinketh water of the rain of heaven (Deut. 11:11). [12] That "waters" are truths, both spiritual and rational, and also those of memory-knowledge, is manifest from these passages in Isaiah:
Behold the Lord Jehovih Zebaoth doth take away from Jerusalem and from Judah the whole staff of bread, and the whole staff of water (Isa. 3:1). In the same:
Bring ye waters to him that is thirsty; meet the fugitive with his bread (Isa. 21:14). In the same:
Blessed are ye that sow beside all waters (Isa. 32:20). In the same:
He that walketh in righteousnesses, and speaketh uprightnesses, shall dwell on high; his bread shall be given, his waters shall be faithful (Isa. 33:15, 16). In the same:
Then shall they not thirst, He shall lead them in the desert, He shall cause the waters to flow out of the rock for them; He cleaveth the rock also, and the waters flow out (Isa. 48:21; Exod. 17:1-8; Num. 20:11, 13). [13] In David:
He clave the rocks in the wilderness, and gave them to drink abundantly as out of the deeps. He brought streams out of the rock and caused waters to run down like a river (Ps. 78:15, 16);
where the "rock" denotes the Lord; "waters," "rivers," and "deeps" from it, denote truths from Him. In the same:
Jehovah maketh rivers into a wilderness, and water-springs into dry ground; He maketh a wilderness into a pool of waters, and a dry land into water-springs (Ps. 107:33, 35). In the same:
The voice of Jehovah is upon the waters; Jehovah is upon many waters (Ps. 29:3). In the same:
A river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High (Ps. 46:4). In the same:
By the Word of Jehovah were the heavens made, and all the army of them by the breath of His mouth; He gathereth the waters of the sea together as a heap, He layeth up the deeps in storehouses (Ps. 33:6, 7). In the same:
Thou dost visit the earth, and delightest in it greatly; thou enrichest it, the river of God is full of waters (Ps. 65:9). In the same:
The waters saw Thee, O God, the waters saw Thee, the deeps also trembled; the clouds poured out waters; Thy way was in the sea, and Thy path in many waters (Ps. 77:16, 17, 19). It is manifest to everyone that the "waters" here do not signify waters, and that it is not meant that the deeps trembled, nor that the way of Jehovah was in the sea, and His path in the waters; but that spiritual waters are meant, that is, spiritual things which are of truth; otherwise this would be a heap of empty words. In Isaiah:
Ho every one that thirsteth, come ye to the waters and he that hath no silver, come ye, buy (Isa. 55:1). In Zechariah:
It shall come to pass in that day that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea (Zech. 14:8). [14] Moreover where the church is treated of in the Word as about to be planted and as having been planted, and where it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be also described by waters or rivers which irrigate; by which either spiritual, rational, or memory things (which are of truth) are signified-as in the description of Paradise in Genesis (2:8, 9); which is also described by the rivers there (verses 10 to 14), signifying the things of wisdom and intelligence (see n. 107-121). The same is true in many other places in the Word, as in Moses:
As valleys are they planted, as gardens by the river, as sandal-wood trees which Jehovah hath planted, as cedars beside the waters; waters shall flow from his buckets, and his seed shall be in many waters (Num. 24:6, 7). In Ezekiel:
He took of the seed of the land, and planted it in a field of sowing, he placed it beside many waters; it budded, and became a luxuriant vine (Ezek. 17:5, 6);
that a "vine" and a "vineyard" signify the spiritual church may be seen above (n. 1069). In the same:
Thy mother was like a vine in thy likeness, planted by the waters; she became fruitful and full of branches by reason of many waters (Ezek. 19:10). In the same:
Behold Asshur was a cedar in Lebanon; the waters nourished him, the deep made him high, going with her rivers round about his plant; and she sent out her canals unto all the trees of the field (Ezek. 31:4). [15] In the same:
Behold upon the bank of the river were very many trees on this side and on that. He said unto me, These waters issue forth toward the eastern border, and shall go down into the plain, and shall go toward the sea; and being sent into the sea the waters are healed. And it shall be that every living soul that creepeth, in every place whither the two rivers come, shall live; and there shall be a very great multitude of fish, because these waters are come thither; and they shall be healed, so that everything whithersoever the river cometh shall live. The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezek. 47:7-9, 11). Here the New Jerusalem, or the Lord's spiritual kingdom, is described: the "waters going forth to the eastern border," signify spiritual things from celestial things, which are truths from a celestial origin; that is, faith from love and charity (n. 101, 1250). To "go down into the plain," signifies doctrinal things which are of the rational (n. 2418, 2450). To "go toward the sea," signifies to memory-knowledges; the "sea" is the collection of them (n. 28); the "living soul which creepeth," signifies their delights (n. 746, 909, 994); which will "live from the waters of the river," that is, from spiritual things from a celestial origin. "Much fish" denotes an abundance of applicable memory-knowledges (n. 40, 991). The "miry places and the marshes" denote things not applicable and impure; being "given up to salt," denotes being vastated (n. 2455). In Jeremiah:
Blessed is the man that trusteth in Jehovah; he shall be like a tree planted by the waters, and that sendeth forth its roots by the river (Jer. 17:7-8). In David:
He shall be like a tree planted by the rivers of water, that bringeth forth its fruit in its season (Ps. 1:3). In John:
He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street of it, and on this side of the river and on that was the tree of life bearing twelve fruits (Rev. 22:1-2). [16] Seeing that in the internal sense of the Word "waters" signify truths, therefore in the Jewish Church, for the sake of representation before the angels with whom the rituals were viewed spiritually, it was commanded that the priests and Levites should wash themselves with water when they came near to minister, and indeed out of the laver between the tent and the altar; and later, out of the brazen sea and the other lavers around the temple, which were in place of a fountain. So too for the sake of the representation was the institution of the water of sin or of purgation that was to be sprinkled upon the Levites (Num. 8:7); also that of the water of separation, from the ashes of the red heifer (Num. 19:2-19); and that the spoils from the Midianites should be cleansed by water (Num. 31:19-25). [17] The waters which were given out of the rock (Exod. 17:1-8; Num. 20:1-13; Deut. 8:15) represented and signified an abundance of spiritual things or truths of faith from the Lord. The bitter waters which were healed by the wood (Exod. 15:23-25) represented and signified that the truths which are not pleasing become acceptable and grateful from good, that is, from the affection of it. (That "wood" signifies good which is of affection, or of the will, may be seen above, n. 643.) From all this it may now be known what "water" denotes in the Word, and hence what the water in baptism denotes, of which the Lord speaks thus in John:
Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5);
namely, that "water" is the spiritual of faith, and the "spirit" the celestial of it; thus that baptism is the symbol of the regeneration of man by the Lord by means of the truths and goods of faith. Not that regeneration is effected by baptism, but by the life signified in baptism, into which life Christians who have the truths of faith, because they have the Word, must come.
Elliott(1983-1999) 2702
2702. 'And she saw a well of water' means the Lord's Word from which truths are drawn. This is clear from the meaning of 'a well of water' and of 'a spring' as the Word, also as doctrine drawn from the Word, and consequently as truth itself, dealt with in what follows immediately below; and from the meaning of 'water' as truth. That 'a well' which has water in it, and 'a spring', mean the Word of the Lord, also doctrine drawn from the Word, and so consequently truth itself, may become clear from very many places. Here because the subject is the spiritual Church the word 'well' and not spring is used in subsequent verses of this chapter,
Abraham reproached Abimelech on account of the well which Abimelech's servants had seized (verse 25).
Also in Genesis 26,
All the wells which the servants of Isaac's father had dug, in the days of Abraham his father, the Philistines stopped up. And Isaac returned and dug [again] the wells of water which they had dug in the days of Abraham his father, for the Philistines had been stopping them up after Abraham's death. And Isaac's servants dug in the valley and found there a well of living waters. And they dug another well and disputed over that also. And he moved on from there and dug another well, and they did not dispute over that. And it happened on that day, that Isaac's servants came and pointed out to him the reasons for the well which they had dug; and they said to him, We have found waters (verses 15, 18-22, 25, 32).
[2] In these verses nothing else is meant by 'wells' than matters of doctrine - both those about which they disputed, and those about which they did not. Otherwise their digging of wells and their disputing so many times about them would not be important enough to be mentioned in the Divine Word.
'The well' referred to in Moses in a similar way means the Word or doctrine,
They travelled to Beer. This was the well of which Jehovah said to Moses, Gather the people and I will give them water. Then Israel sang this song: Spring up, O well! Answer from it! The well which the princes dug, which the willing onesa of the people dug out, as directed by the law-giver, with their staves. Num 21: 16-18.
Because 'a well' meant the Word, doctrine drawn from it, and truth itself, this prophetic song therefore existed in Israel - a song in which the doctrine of truth is the inner theme, as is clear from everything contained in the internal sense. From this the name Beer is derived, and the name Beersheba,b and its meaning in the internal sense as doctrine itself.
[3] Doctrine however that has no truths in it is called 'a pit', or a well with no water in it, as in Jeremiah,
Their illustrious ones sent their lesser ones to the water; they came to the pits; they found no water; they returned with their vessels empty. Jer 14: 3.
Here 'waters' stands for truths, 'the pits in which they found no waters' for doctrine that has no truth within it. In the same prophet,
My people have committed two evils; they have forsaken Me, the source of living waters, to hollow out pits for themselves, broken pits, which cannot hold water. Jer 2: 13.
Here in a similar way 'pits' stands for doctrines that are not true, 'broken pits' for matters of doctrine that have been ravaged.
[4] As regards 'a spring' meaning the Word, also doctrine, and therefore truth, this is seen in Isaiah,
The afflicted and the needy were seeking water, and there was none; their tongue was parched with thirst. I Jehovah will hearken to them, I the God of Israel will not forsake them. I will open rivers on the sloping heights, and springs in the midst of valleys; I will make the wilderness into a pool of water, and the dry land into streams of water. Isa 41: 17, 18.
In the first place this refers to the desolation of truth, which is meant by the statements that 'the afflicted and needy sought water and there was none', and that 'their tongue was parched with thirst'. Then it refers, as in the present verses in Genesis where Hagar is the subject, to the comfort, renewal, and instruction following desolation, which are meant by the promise that 'Jehovah will open the rivers on the sloping heights, will place springs in the midst of valleys, make the wilderness into a pool of water, and the dry land into streams of water', all of which have to do with the doctrine of truth and the affection acquired from this.
[5] In Moses,
Israel dwelt securely, alone at Jacob's spring, in a land of corn and new wine; even his heavens distil the dew. Deut 33: 28.
'Jacob's spring' stands for the Word and the doctrine of truth drawn from it. It was because Jacob's spring meant the Word, and the doctrine of truth drawn from it, that when the Lord came to Jacob's spring He talked to the woman from Samaria and taught what is meant by the spring and by water. The incident is described in John as follows,
Jesus came to a city of Samaria called Sychar. Jacob's spring was there. Jesus therefore, weary from the journey, sat thus by the spring. A woman from Samaria came to draw water, to whom Jesus said, Give Me a drink. Jesus said, If you knew the gift of God and who it is who is saying to you, Give Me a drink, you would ask of Him to give you living water. Everyone who drinks of this water will thirst again, but he who drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a spring of water welling up into eternal life. John 4:-5-7,10,13, 14.
Because 'Jacob's spring' meant the Word, 'water' truth, and 'Samaria' the spiritual Church, as is the case many times in the Word, therefore the Lord talked to the woman from Samaria and taught that the doctrine of truth is derived from Himself, and that when it is derived from Himself, or what amounts to the same, from His Word, it is 'a spring of water welling up into eternal life'; also that the truth itself is 'living water'.
[6] Similar teaching occurs in the same gospel,
Jesus said, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the scripture says, Out of his belly will flow rivers of living water. John 7:-37, 38.
And in the Book of Revelation,
The Lamb who is in the midst of the throne will shepherd them and will guide them to living springs of water; and God will wipe away every tear from their eyes. Rev 7: 17.
In the same book,
To him who thirsts I will give from the spring of living water without price. Rev 21: 6.
'Rivers of living water' and 'living springs of water' stand for truths which are derived from the Lord, that is, from His Word, for the Lord is the Word. The good of love and charity which comes solely from the Lord is the life of truth. The expression 'he who thirsts' is used of one who is stirred by a love and affection for truth; no other can so thirst.
[7] These truths are also called 'the springs of salvation' in Isaiah,
With joy you will draw water from the springs of salvation, and you will say on that day, Confess Jehovah, call on His name. Isa 12: 3, 4.
That 'a spring' means the Word, or doctrine drawn from it, is also evident in Joel,
It will happen on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water, and a spring will come forth from the house of Jehovah and will water the river of Shittim. Joel 3:-18.
Here 'water' stands for truths, 'a spring from the house of Jehovah' for the Word of the Lord.
[8] In Jeremiah,
Behold I am bringing them from the north land, and I will gather them from the extremities of the earth, among them the blind one and the lame. With weeping they will come, and with supplications I will bring them to springs of water in a straight path on which they will not stumble. Jer 31: 8, 9.
'Springs of water in a straight path' plainly stands for matters of doctrine concerning truth. 'The north land' stands for the lack of knowledge or the desolation of truth, 'weeping and supplications' for their state of grief and despair. 'Being brought to springs of water' stands for renewal and instruction in truths, as in this chapter of Genesis where Hagar and her son are the subject.
[9] The same matters are presented in Isaiah as follows,
The wilderness and the dry land will be glad for them; and the lonely place will rejoice and blossom like the rose. It will bud prolifically, and will rejoice also with rejoicing and singing. The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Strengthen the weak hands and make firm the feeble knees. The eyes of the blind will be opened, and the ears of the deaf unstopped. Waters will break forth in the wilderness, and streams in the lonely place; and the dry place will become a pool and the thirsty ground wellsprings of water. Isa 35: 1-3, 5-7.
Here 'a wilderness' stands for a desolation of truth. 'Waters', 'streams', 'a pool', 'wellsprings of water' stand for truths which serve to renew and give joy to people who have experienced vastation and whose joys are described in many ways here.
[10] In David,
Jehovah sends forth springs in the valleys; they will go among the mountains.
They will give drink to every wild beast of the fields; the wild asses will quench their thirst. He waters the mountains from His chambers. Ps 104: 10, 11, 13.
'Springs' stands for truths, 'mountains' for the love of good and truth, 'giving drink' for giving teaching, 'wild beasts of the fields' for people who live by that teaching, see 774, 841, 908, 'wild asses' for those who have none but rational truth, 1949-1951.
[11] In Moses,
The son of a fruitful one is Joseph, the son of a fruitful one beside a spring. Gen 49: 22.
'A spring' stands for doctrine from the Lord. In the same author,
Jehovah your God will bring you into a good land, a land of rivers, waters, springs, depths gushing out in valleys and mountains. Deut 8: 7.
'A land' stands for the Lord's kingdom and Church, 662, 1066, 1067, 1262, 1413, 2571, which is called 'good' from the good of love and charity. 'Rivers', 'waters', 'springs', and 'depths' stand for the truths derived from that good. In the same author,
The land of Canaan, a land of mountains and valleys, on the arrival of the rain of heaven it drinks water. Deut 11: 11.
[12] That 'waters' means truths, both spiritual and rational, and also factual, is evident from the following places: In Isaiah,
Behold, the Lord Jehovah Zebaoth is taking away from Jerusalem and from Judah the whole staff of bread and the whole staff of water. Isa 3: 1.
In the same prophet,
To the thirsty bring water; meet with his bread the fugitive. Isa 21: 14.
In the same prophet,
Blessed are you who sow beside all waters. Isa 32: 20.
In the same prophet,
He who walks in righteous ways and speaks upright words will dwell on the heights; his bread will be given to him, his water will be sure. Isa 33: 15, 16.
In the same prophet,
At that time they will not thirst; in the wilderness He will lead them; He will make water flow for them from the rock. And He cleaves the rock and the water flows out. Isa 48: 21; Exod 17: 1-8; Num 20: 11, 13.
In David,
He split rocks in the wilderness and caused them to drink abundantly like the depths. He brought streams out of the rock and caused waters to descend like a river. Ps 78: 15, 16.
Here 'rock' stands for the Lord, 'water, streams, and the depths from it' for truths derived from Him.
[13] In the same author,
Jehovah turns rivers into a wilderness, and streams of waters into a dryness. He turns a wilderness into a pool of water, and parched land into streams of waters. Ps 107: 33, 35.
In the same author,
The voice of Jehovah is upon the waters; Jehovah is upon many waters. Ps 29: 3.
In the same author,
There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Ps 46: 4.
In the same author,
By the word of Jehovah were the heavens made, and all their host by the spirit of His mouth. He gathered the waters of the sea together as a heap; He placed the depths in storehouses. Ps 33: 6, 7.
In the same author,
You visit the earth and delight in it, You enrich it very greatly; the river of God is full of water. Ps 65: 9.
In the same author,
The waters have seen You, O God, the waters have seen You. The depths trembled, the clouds poured out water. Your way was in the sea, and Your path in many waters. Ps 77: 16, 17, 19.
It is evident to anyone that 'waters' here do not mean waters, and that 'the depths trembled' and 'Jehovah's way was in the sea and His path in the waters', are not meant literally, but that spiritual waters are meant, that is, things of a spiritual kind, which are matters of truth; otherwise it would all be just a heap of meaningless words. In Isaiah,
Ho, everyone who thirsts, come to the waters, and he who has no money, come, buy! Isa 55: 1.
In Zechariah,
It will happen on that day, that living waters will flow out of Jerusalem, half of them to the eastern sea and half of them to the western sea. Zech 14: 8.
[14] Furthermore when the Church which is about to be established or which has been established is the subject in the Word and it is described by a paradise, a garden, a grove, or by trees, it is usual for it to be described also by waters or rivers running through, which mean things of a spiritual, rational, or factual kind, which are matters of truth. Paradise as described in Gen 2: 8, 9, for example, is also described by the rivers there, verses 10-14, which mean things that are attributes of wisdom and intelligence, see 107-121. Similar examples occur many times elsewhere in the Word, as in Moses,
Like valleys that are planted, like gardens beside a river, like aloes Jehovah has planted, like cedars beside the waters. Waters will flow from his buckets, and his seed will be in many waters. Num 24: 6, 7.
In Ezekiel,
He took some of the seed of the land and planted it in a seed field; he took it to be beside many waters. It sprouted and became a spreading vine. Ezek 17: 5, 6.
'A vine' and 'a vineyard' mean the spiritual Church, see 1069. In the same prophet,
Your mother was like a vine in your likeness, planted beside the waters; fruitful, and made full of branches by reason of many waters. Ezek 19: 10.
[15] In the same prophet,
Behold, Asshur [was a cedar] in Lebanon; the waters caused it to grow, the depth made it high, with its rivers going round about the place of its planting; and he sent out his lines of water to all the trees of the field. Ezek 31: 3, 4.
In the same prophet,
Behold, on the bank of the river were very many trees, on this side and on that. He said to me, These waters are going out towards the eastern boundary, and they go down over the plain, and they go towards the sea, having been sent away into the sea; and the waters are fresh. And it will be that every living creature that creeps, in every place which the two rivers come to, will live; and there will be very many fish, for these waters go there, and become fresh, so that everything may live where the river goes. Its swamps and its marshes are not healed; they will be given up to salt. Ezek 47: 7-9 , 11.
This refers to the New Jerusalem or Lord's spiritual kingdom. 'Waters going out towards the eastern boundary' means things that are spiritual flowing from those which are celestial, or truths derived from a celestial source, that is, faith springing from love and charity, 101, 1250. 'Going down into the plain' means matters of doctrine belonging to the rational, 2418, 2450. 'Going towards the sea' means towards factual knowledge, 'the sea' being a gathering together of facts, 28. 'The living creature that creeps' means the delights which go with these, 746, 909, 994, which will receive their life from 'the waters of the river', that is, from spiritual things derived from a celestial source. 'Many fish' stands for an abundance of appropriate facts, 40, 991, while 'swamps and marshes' stands for such as are inappropriate and impure. 'Turning into salt' stands for becoming vastated, 2455. In Jeremiah,
Blessed is the man who trusts in Jehovah. He will be like a tree planted beside the waters, which sends out its roots beside the stream. Jer 17: 7, 8.
In David,
He will be like a tree planted beside streams of water, which will yield its fruit in its season. Ps 1: 3.
In John,
He showed me a pure river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb. In the middle of its street, and of the river, on this side and on that, was the tree of life bearing twelve fruits. Rev 22: 1, 2.
[16] Now because 'waters' means truths in the internal sense of the Word it was therefore commanded in the Jewish Church, for the sake of representation before the eyes of the angels who beheld ritual acts in a spiritual way, that the priests and Levites should wash themselves with water when they came to perform their duties, and that they should do so with water from the layer placed between the tent and the altar, and later on with water from the bronze sea and all the other lavers around the temple, which were there in place of a spring. In a similar way for the sake of representation the ritual involving the water of sin or of expiation which was to be sprinkled over the Levites was established, Num 8: 7, also the ritual involving the water of separation from the ashes of the red cow, Num 19: 2-19, as well as the requirement that spoils taken from the Midianites were to be cleansed with water, Num 31: 19-25.
[17] The water provided out of the rock, Exod 17: 1-8; Num 20: 1-13, represented and meant an abundance of spiritual things, that is, of truths of faith from the Lord. The bitter waters which were made drinkable by means of the wood, Exod 15: 22-25, represented and meant that truths, from being unpleasant, are made acceptable and gratifying by virtue of good, that is, of the affection for it - 'wood' meaning good which constitutes affection or the will, see 643. From these considerations one may now see what 'water' means in the Word, and from this what the water used in baptism means, regarding which the Lord says the following in John,
Unless a person has been born from water and the spirit he cannot enter the kingdom of God. John 3:-5.
That is to say, 'water' means the spiritual constituent of faith, and 'the spirit' the celestial constituent of it, so that baptism is the symbol of man's regeneration by the Lord by means of the truths and goods of faith. Not that a person's regeneration is accomplished in baptism, but by the life, the sign of which life is denoted in baptism, and into which life Christians who possess the truths of faith because they have the Word must enter.
Latin(1748-1756) 2702
2702. `Et vidit puteum aquae': quod significet Verbum Domini: e quo vera, constat a significatione `putei aquae' et `fontis' quod sit Verbum, tum doctrina ex Verbo, consequenter etiam ipsum verum de qua mox sequitur, et a significatione `aquae' quod sit verum: quo: `puteus' in quo aqua, et `fons,' sit Verbum Domini, tum doctrina ex Verbo, consequenter etiam ipsum verum, constare potest a plurimis locis; hic quia agitur de Ecclesia spirituali, dicitur `puteus,' non fons sicut etiam in sequentibus hujus capitis, Redarguit Abraham Abimelechum ob causas putei {1}, quem eripuerunt servi Abimelechi, vers. 25; tum Gen. xxvi, Omnes puteos, quos foderunt servi patris Jishaki, in diebus Abrahami patris ejus, obturaverunt Philistaei.... Et reversus Jishak, et fodit puteos aquae, quos foderant in diebus Abrahami, patris ejus {2}, et obturabant eos Philistaei post mortem Abrahami.... Et foderant servi Jishaki in valle, et invenerunt ibi puteum aquarum vivarum.... Et foderunt puteum alium, [et rixati sunt etiam super eo,... et transtulit inde et fodit puteum alium,] et non rixati sunt super eo. Et factum est in die illo, et venerunt servi Jishaki, et indicarunt illi super causas putei, quem foderunt, et dixerunt illi, Invenimus aquas, vers. 15, 18-22, 25, 32;ibi per `puteos' non aliud significatur quam doctrinalia, de quibus rixati, (c)et de quibus non rixati; alioquin quod puteos foderint, et rixati sint toties de illis, non tanti foret ut memoraretur in Verbo Divino. [2] `Puteus' similiter Verbum seu doctrinam significat, de quo apud Mosen, Profecti sunt in Beer; hic puteus, de quo dixit Jehovah Mosi, Collige populum, et dabo illis aquas: tunc cecinit Israel canticum hoc; Ascende putee, respondete ex eo; puteum foderunt eum principes, effoderunt spontanei populi, in legislatore {2}, baculis suis, Num. xxi 16-18;
quia `puteus' significabat illa, ideo canticum propheticum Israelis, in quo agitur de doctrina veri, ut ex singulis in sensu interno constat: inde nomen Beer, et inde nomen Beersheba, et ejus significatio in sensu interno quod sit ipsa doctrina: [3] doctrina autem in qua non vera, vocatur `fovea,' seu puteus in quo non aqua, ut apud Jeremiam, Illustres eorum miserunt minores suos ad aquam, venerunt ad foveas, non invenerunt aquam, reversi sunt vasis suis vacuis, xiv 3;
ubi `aquae' pro veris, `foveae ubi non invenerunt aquas' pro doctrina in qua non verum: (m)apud eundem, Duo mala fecit populus Meus, Me deseruerunt venam {4} aquarum vivarum, ad excidendum sibi foveas, foveas fractas, quae non continere possunt aquas, ii 13;
ubi similiter `foveae' pro doctrinis non veris, `foveae fractae' pro doctrinalibus compilatis.(n) [4] Quod `fons' sit Verbum, tum doctrina, proinde verum, apud Esaiam, Afflicti et egeni quaerentes aquas, et nullae; lingua eorum siti defecit: Ego Jehovah exaudiam eos, Deus Israelis non relinquam {5} eos, aperiam super clivis fluvios, et in medio vallium fontes; ponam desertum in lacum aquarum, et terram siccam in exitus aquarum, xli 17, 18;
ubi de desolatione veri, quae significatur per quod `afflicti et egeni quaererent aquas et {6} nullae,' et per quod `lingua eorum siti deficeret'; dein de consolatione, recreatione, et instructione post desolationem ut in his versibus ubi de Hagare, quae significantur per quod `Jehovah aperiet super clivis fluvios, poneret in medio vallium fontes, desertum in lacum aquarum, et terram siccam in exitus aquarum,' quae omnia sunt doctrinae veri et affectionis inde: [5] apud Mosen, Habitavit Israel confidenter solitarius ad fontem Jacobi ad terram frumenti et musti, etiam caeli ejus stillant rorem, Deut. xxxiii 28;
`fons Jacobi' pro Verbo, et doctrina veri inde: quia fons Jacobi, significabat Verbum, et doctrinam veri inde, ideo cum Dominus venit ad fontem Jacobi, locutus est cum muliere e Samaria, et docuit quid per fontem, et per aquam significatur; de quibus ita apud Johannem, Jesus venit in urbem Samariae dictam Sichar;... erat ibi fons Jacobi; Jesus itaque fessus ex itinere, consedit sic apud fontem;... venit mulier ex Samaria ad hauriendum aquas, cui dicit Jesus, Da Mihi bibere:... dixit Jesus, Si scires donum Dei, et quis sit qui dicit tibi, Da Mihi bibere, tu peteres ab Eo, ut daret tibi aquam viventem;... omnis qui bibit ex aqua hac, sitiet iterum; qui vero biberit ex aqua, quam Ego dabo ei, non sitiet in aeternum, sed aqua quam Ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam, iv 5-7, 10, 13, 14;
quia `fons Jacobi' significabat Verbum, `aqua' verum, et `Samaria Ecclesiam spiritualem, ut pluries in Verbo, ideo locutus est Dominus cum muliere e Samaria, et docuit quod doctrina veri sit ab Ipso, et quod cum ab Ipso, seu quod idem, a Verbo Ipsius, sit `fons aquae salientis in vitam aeternam,' et quod ipsum verum `aqua vivens': [6] similiter apud eundem, Jesus dixit, Si quis sitiverit, venito ad Me, et bibito, quisquis, credit in Me, sicut dicit scriptura, flumina e ventre illius fluent aquae viventis, vii 37, 38:
et apud eundem, Agnus, qui in medio throni, pascet eos, et deducet eo ad vivos fontes aquarum, et delebit Deus omnem lacrimam ab oculis eorum, Apoc. vii 17:
apud eundem, Ego sitienti dabo ex fonte aquae vitae gratis, Apoc. xxi 6;
`flumina aquae viventis,' et `vivi fontes aquarum' pro veris quae a Domino, seu a Verbo ipsius, nam Dominus est Verbum; bonum amoris et charitatis, quod unice a Domino, est vita veri; `sitiens' dicitur qui in amore et affectione veri, alius non sitire {7} potest. [7] Vera illa vocantur etiam `fontes salutis' apud Esaiam, Haurietis aquas in laetitia ex fontibus salutis, et dicetis in die illo, Confitemini Jehovae, invocate nomen Ipsius, xii 3, 4:
quod `fons' sit Verbum, seu doctrina inde, patet etiam apud Joelem, Fiet in die illo, stillabunt montes mustum, et colles ibunt lacte, et omnes rivi Jehudae ibunt aquis, et fons e domo Jehovae exibit, et irrigabit flumen Shittim, iv 18;
ubi `aquae' pro veris, `fons e domo Jehovae' pro Verbo Domini: [8] apud Jeremiam, Ecce Ego adducens eos e terra septentrionis, et congregabo eos e lateribus terrae, inter eos caecus et claudus;... in fletu venient, et in precibus adducam eos ad fontes aquarum in via recti, non impingent in ea, xxxi 8, 9;
`fontes aquarum in via recti' manifeste pro doctrinalibus veri; `terra septentrionis' pro ignorantia seu desolatione veri, `fletus et preces' pro eorum doloris et desperationis statu; `adduci ad fontes aquarum' pro recreatione et instructione in veris; sicut hic ubi de Hagare et filio ejus: [9] de iisdem quoque ita apud Esaiam, Gaudebunt iis desertum et siccitas; et exsultabit solitudo, et florebit sicut rosa; germinando germinabit, et exsultabit etiam exsultatione et cantando; gloria Libani data est illi, honor Carmeli et Sharonis; illi videbunt gloriam Jehovae, honorem Dei nostri; confirmate manus remissas, et genua labentia roborate.... Aperientur oculi caecorum, et aures surdorum (x)patebuntur;... erumpent in deserto aquae, et fluvii in solitudine, et erit aridus locus in lacum, et siticulosus in scaturigines aquarum, xxxv 1-3, 5-7;
ubi `desertum' pro desolatione veri; `aquae, fluvii, lacus, scaturigines aquarum' pro veris quae recreationi et gaudio, illis qui in vastatione fuerunt, quorum gaudia ibi multis describitur: [10] apud Davidem, Jehovah emittit fontes in vallibus, inter montes ibunt; potum praebebunt omni ferae agrorum, frangent onagri sitim suam:... irrigat montes e conclavibus suis, Ps. civ 10, 11, 13;
`fontes' pro veris; `montes' pro amore boni et veri; `potum praebere' pro instruere; `ferae agrorum' pro illis qui inde vivunt, videatur n. 774, 841, 908; `onagri' pro illis qui solum in vero rationali sunt, n. 1949-1951: [11] apud Mosen, Filius fecundae Josephus, filius fecundae juxta fontem, Gen. xlix 22;
`fons' pro doctrina a Domino: apud eundem, Jehovah Deus tuus introducet te in terram bonam, terram fluviorum aquarum {8}, fontium, abyssorum exeuntium in valle et in monte, Deut. viii 7;
`terra' pro regno Domini et Ecclesia, n. 662, 1066, 1067, 1262, 1413, 2571, quae `bona' dicitur ex bono amoris et charitatis; `fluvii {9}, aquae fontes et abyssi' pro veris inde: apud eundem, Terra Canaan, terra montium et vallium, ad pluviam caeli {10} imbibit aquas, Deut. xi 11. [12] Quod `aquae' sint vera tam spiritualia quam rationalia, ut et scientifica, patet ab his locis, apud Esaiam, Ecce Dominus Jehovah Zebaoth, removens a Hierosolymae et a Jehudah,... omnem baculum panis, et omnem baculum aquae, iii 1:
apud eundem, Obviam sitienti adferte aquas, cum pane ejus praevenite vagantem, xxi 14 apud eundem, Beati vos seminantes juxta omnes aquas, xxxii 20:
apud eundem, Qui ambulat in justitiis, et loquitur rectitudines,... in altis habitabit,... panis illius dabitur, aquae illius fideles, xxxiii 15, 16:
apud eundem, Tunc non sitient, in deserto ducet eos, aquas e petra effluere faciet illis; et findit petram, et effluunt {11} aquae, xlviii 21; Exod. xvii 1-8; Num. (x)xx 11, 13:
apud Davidem, Diffindit petras in deserto, et bibere fecit ut abyssos multum, eduxit {12} fluenta e petra, et descendere fecit sicut flumen aquas Ps. lxxviii 15, 16;
ubi `petra' pro Domino, `aquae, flumina et abyssi inde' pro veris ab ipso: [13] apud eundem Jehovah ponit fluvios in desertum, et exitus aquarum in siccitatem:... ponit desertum in lacum aquarum, et terram siticulosam exitus aquarum, Ps. cvii 33, 35:
apud eundem, Vox Jehovae super aquis; Jehovah super aquis multis, Ps. xxix 3:
apud eundem, Fluvius, rivi ejus laetificabunt civitatem Dei, sanctum habitaculorum Altissimi, Ps. xlvi 5 [A.V. 4]:
apud eundem, Per verbum Jehovae caeli facti sunt, et per spiritum oris Ipsius omnis exercitus eorum; colligens sicut cumulum aquas maris, dans in thesauris abyssos, Ps. xxxiii 6, 7:
apud eundem, Visitas terram, et delectaris ea, plurimum {13} ditas eam, rivus Dei plenus aquis, Ps. lxv 10 [A.V. 9]:
apud eundem, Viderunt Te aquae Deus, viderunt Te aquae,... commotae sunt abyssi; effuderunt aquas nubes;... in mari via Tua, et semita Tua in aquis multis, Ps. (x)lxxvii 17, 18, 20 [A.V. 16, 17, 19];
hic quod non `aquae' significent aquas, nec quod `abyssi commotae sint,' et quod `Jehovae via in mari, et semita in aquis,' cuivis patet, sed quod aquae spirituales sint, hoc est, spiritualia quae sunt veri; alioquin esset cumulus vocum inanium: apud Esaiam, Heu omnis sitiens ite ad aquas, et cui non argentum, ite, emite, lv 1:
apud Zachariam, Fiet in die illo, exibunt aquae vivae ex Hierosolyma, dimidia pars earum ad mare orientale, et dimidia pars earum ad mare posterius, xiv 8. [14] Praeterea ubi de Ecclesia plantanda et plantata agitur in Verbo, et illa describitur per paradisum, hortum, lucum, aut per arbores, sollemne est ut quoque describatur per aquas aut fluvios qui irrigant, per quos significantur spiritualia, rationalia aut scientifica, quae sunt veri; sicut paradisus, Gen. ii 8, 9, qui quoque describitur per `fluvios' ibi vers. 10-14, per quos significantur illa quae sunt sapientiae et intelligentiae, videatur n. 107-121; similiter pluries alibi in Verbo; ut apud Mosen, Sicut valles plantantur, sicut horti juxta fluvium, sicut santalos plantavit Jehovah, sicut cedros juxta aquas; defluent aquae e situlis ejus, et semen ejus in aquis multis, Num. xxiv 6, 7:
apud Ezechielem, Accepit de semine terrae, et posuit id in agro sementis, accepit juxta aquas multas,... germinavit, et factum est in vitem luxuriantem, xvii 5, 6;
quod `vitis et vinea' significet Ecclesiam spiritualem, videatur n. 1069: apud eundem, Mater tua, sicut vitis in similitudine tui, juxta aquas plantata, frugifera et ramosa facta est ab aquis multis, xix (x)10:
apud eundem, Ecce Asshur in Libano,... aquae crescere fecerunt eam, abyssus altam fecit eam, cum fluviis suis vadens circumcirca plantam ejus, et aquaeductus suos emisit ad omnes arbores agri, xxxi 4 [A.V. 3]:
[15] apud eundem, Ecce ad ripam fluvii arbor multa valde, hinc et illinc; dixit ad me, Aquae hae exeuntes ad terminum orientalem, et descendunt super planitiem, ac veniunt versus mare, in mare emissae, et sanantur aquae; et erit, omnis anima vivens quae reptat, ad omne quo venit duorum fluviorum, vivet; et erit piscis multus valde, quia veniunt illuc aquae hae, et sanantur, ut vivat omne quo venit fluvius.... Coenosa ejus et paludes ejus, et non sanantur, in Salem dabuntur, xlvii 7-9, 11;
ibi de Nova Hierosolyma, seu regno spirituali Domini; `aquae exeuntes ad terminum orientalem' significant spiritualia quae a caelestibus, quae sunt vera ex origine caelesti, hoc est, fidem ex amore et charitate, n. 101, 1250; `descendere in planitiem' significant {14} doctrinalia quae rationalis, n. 2418, 2450; `venire versus mare' significat ad scientifica, `mare' est collectio eorum, n. 28; `anima vivens quae reptat' significat oblectamenta eorum, n. 746, 909, 994, quae vivent `ex aquis fluvii,' hoc est, a spiritualibus ex origine caelesti; `piscis multus' pro scientificorum applicabilium abundantia, n. 40, 991; `coenosa et paludes' pro inapplicabilibus et impuris; `abire in salem' pro vastari, n. 2455: apud Jeremiam, Benedictus vir, qui confidit in Jehovah,... erit sicut arbor plantata juxta aquas, et juxta rivum emittit radices suas, xvii 7, 8:
apud Davidem, Erit sicut arbor plantata juxta rivos aquarum, quae fructum suum dabit in tempore suo, Ps. i 3:
apud Johannem, Ostendit mihi purum fluvium aquae vitae, splendidum sicut crystallum, exeuntem e throno Dei et Agni; in medio plateae ejus et fluvii hinc et illinc arbor vitae, faciens fructus duodecim, Apoc. xxii 1, 2. [16] Quia nunc `aquae' significant vera in sensu interno Verbi, ideo in Ecclesia Judaica {15}, repraesentationis causa coram angelis, apud quos ritualia spectata sunt spiritualiter, mandatum (o)est, ut sacerdotes et Levitae aquis se lavarent {16}, cum accederent ad ministrandum, et quidem ex labro inter tentorium et altare, et postea ex mari aeneo, et ceteris labris circa templum, quae erant loco fontis. Similiter propter repraesentationem institutum de `aqua peccati seu purgationis quae spargeretur super Levitas,' Num. viii 7. Tum de `aqua separationis ex cinere vaccae rufae,' Num. xix 2-19. Quod `spolia a Midianitis mundarentur per aquam,' Num. xxxi 19-25. [17] `Aquae quae datae ex petra,' Exod. xvii 1-8; Num. xx 1-13; {17}, repraesentabant et significabant abundantiam spiritualium seu verorum fidei a Domino; `aquae amarae quae sanatae per lignum,' Exod. xv 22-25, repraesentabant et significabant vera quae non placent, quod ex bono seu ejus affectione, accepta et grata fiant; quod `lignum' significet bonum quod affectionis seu voluntatis, videatur n. 643. Ex illis (o)nunc sciri potest quid `aqua' in Verbo, et inde quid `aqua in baptismo,' de quo Dominus ita apud Johannem, Nisi quis generatus fuerit ex aqua et spiritu, non potest ingredi in regnum Dei, iii 5, quod nempe `aqua' sit spirituale fidei, et `spiritus' caeleste ejus, ita quod baptismus sit symbolum regenerationis hominis a Domino per vera et bona fidei; non quod per baptismum sit regeneratio, sed per vitam significatam in baptismo, in quam Christiani qui vera fidei, quia Verbum, habent, intrabunt. @1 i aquae.$ @2 sui.$ @3 In all other places except 3424 S has per legislatorem.$ @4 Heb. [ ] (maqor). In 3623 and elsewhere S has fons for this word.$ @5 relinquet I.$ @6 sed.$ @7 i aquae.$ @8 aquae.$ @9 The comma seems unnecessary.$ @10 caelorum as Heb.$ @11 ut effluant.$ @12 i et.$ @13 I places this comma after plurimum.$ @14 significat.$ @15 Judaica after spiritualiter.$ @16 Before sacerdotes.$ @17 AI have cap. xxiii 13, T suggests Deut. viii 15.$