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537. And he opened the well of the abyss.- That this signifies communication and conjunction with the hells, where and whence such falsities are, is evident from the signification of opening, which here denotes to communicate and conjoin, concerning which we shall speak presently; and from the signification of the well of the abyss, which denotes the hell where and whence such falsities are. The reason why these hells are called in the Word wells of the abyss, is because a well signifies the Word in the sense of the letter, and the truth of doctrine thence, but in the opposite sense the Word falsified, and the falsity of doctrine thence. The abyss and the depth of the sea signify hell. The reason why this signifies the hell where those are who falsified the truths of the Word by application to evils of life, is, because to those who are above, those hells appear like seas, and those therein as if in the depths of them. I have seen those seas or hells, and also those who are in the depths of them, and also they have spoken with me therefrom, and said that they were not in waters, but on dry ground. It is therefore evident, that the waters of those seas are appearances corresponding to the falsities in which the inhabitants are. The waters of those seas are grosser and denser according to the falsifications, and also the depths are various according to the evils from which they are falsified.
[2] But the signification of abyss in the Word will be stated below. The reason why the opening of the well of the abyss signifies communication and conjunction with such hells, is, that the hells are not opened except when evil spirits enter, which takes place when they have spent their period in the world of spirits; for no evil spirit is allowed to go out from hell, after he has been once cast in thither, and if he should go out, he would presently fall back thither. But every man is conjoined with spirits who are in the world of spirits, and with spirits of a quality agreeing with his own; therefore the man who falsifies the Word, by applying it to evils of life, and to falsities confirming those evils, is conjoined with similar spirits, and through them with those hells that are in similar falsities. Every man after death becomes a spirit, and is then immediately bound either to infernal, or to heavenly societies, according to his life in the world; and all spirits, before they are cast down into hell, or raised into heaven, are at first in the world of spirits, and at that time with men who live in the world, the evil spirits with the evil, and the good with the good; by means of these man has communication and conjunction either with the hells or with the heavens. It is therefore plain, that opening the well does not signify to open hell, but communication, and by means of communication, to have conjunction with hell. From all the hells, also, falsities of evil exhale in great abundance, in which are the spirits who are in the world of spirits, and at the same time those men who are in similar falsities in our world. Neither spirit nor man can be any where else, than where the love of his life is, for that which a man loves, this he wills, thinks, and breathes. Concerning the nature of the world of spirits, see Heaven and Hell 421-431).
[3] A well signifies the Word and the truth of doctrine, and, in the opposite sense, the Word falsified, and thence the falsity of doctrine, because wells contain waters, and waters signify truths, and, in the opposite sense, falsities, as shewn above (n. Num. 21:16, 17, 18).
That a well here signifies the truth of doctrine from the Word, is evident from the song which Israel sang concerning it. That the well should spring up, and they should answer from it, signifies that doctrine from the Word should teach truth, and that they should receive it. The calling forth of truth is signified by, "Spring up, O well," and reception and instruction by, "answer ye from it." The princes digged the well, the willing people digged it, by [the direction of] 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 search out and collect doctrine by means of the Word. Princes denote those who are in truths; the willing people, those who are in the goods of truth; and to dig denotes to search out and collect; lawgiver signifies the Lord as to the Word, and as to doctrine from the Word, and staves signify power and strength of mind, here, from the Lord, by means of the Word, for it is said, by [direction of] the lawgiver. It is therefore evident, what the well here signifies. Israel sang a song concerning this well, because Beer, in the original tongue signifies a well, and a well, in the spiritual sense, signifies the Word and doctrine from the Word. Similarly Beersheba, which is frequently mentioned in the historical parts of the Word.
[4] The same is meant by Jacob's well, at which the Lord sat, and conversed with the woman of Samaria, to whom He said:
"If thou knewest the gift of God, and who it is that saith to thee, [Give me to drink]; thou wouldst ask of him" water, "and he would give thee living water, which shall become a fountain of water springing up unto eternal life" (John 4:6-15).
The reason why the Lord spoke with the woman of Samaria at that well, was, that by the woman of Samaria is meant the church to be established amongst the Gentiles, and by the Samaritans, who are also mentioned in other passages, are meant the Gentiles, who would receive doctrine from Him, and concerning Him. The well signified doctrine from the Word; the water, the truth of doctrine; and the Lord sitting at the 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 becoming a fountain of water springing up unto eternal life.
[5] The same is also meant by Jacob's well as by the wells which the servants of Abraham and the servants of Isaac dug, and about which they strove with the servants of Abimelech (Genesis 21:25; 26:15, 18-22, 25, 32). The wells which the servants of Abraham and the servants of Isaac dug, signify truths of doctrine, because Abraham, Isaac, and Jacob, in the Word, mean the Lord. But Abimelech king of Gerar, or of the Philistines, means those who place salvation in truths alone without the good of life, just as those who are in faith alone do at this day. And because all truth is from good, or the all of faith is from charity, and because those who separate and shut out good from truth, or charity from faith, do not possess any genuine truth of doctrine, but all the truth of the Word with them is as the meaning of the words merely without any perception of the thing, thus like a shell without a kernel, therefore they quarrel about the truths of faith. This was represented and signified by the strifes of the servants of Abimelech with the servants of Abraham and Isaac concerning the wells. There is an internal spiritual sense in the historical parts of the Word, as well as in the prophetical parts of it, as is evident from the Arcana Coelestia, where the historical facts contained in Genesis and Exodus are explained in regard to their internal spiritual sense, and also the circumstances related concerning the wells of Abraham and Isaac. For what other reason would historical facts regarding wells be related in the Word?
[6] In Luke:
"Which of you shall have an ass or an ox fallen into a well, and will not straightway pull him out on the sabbath day?" (Arcana Coelestia 2781, 5741); and that ox signifies the good of the natural man (n. 2180, 2566, 9134), in the same.
[7] Nearly similar is the spiritual sense contained in these words of Moses:
"And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; the owner of the pit shall make it good, and give money unto the owner of it; and the dead beast shall be his" (Arcana Coelestia 9084-9089). Here a pit (fovea) has a similar signification to well (puteus).
[8] Thus also in Matt.:
"Blind leaders of the blind. If the blind lead the blind, both shall fall into a pit" (15:14; Luke 6:39).
This the Lord said to the scribes and Pharisees, who, although they had the Word, in which all Divine truths are, yet understood nothing of truth; and because they taught falsities, which were also believed by the people, they are therefore called blind leaders of the blind. The blind in the Word denote those who do not understand truth; and because a pit signifies falsity, it is said that they shall both fall into it.
[9] So 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 deep waters. Let not the waterflood overflow me, neither let the deep swallow me up, and let not the well shut her mouth upon me" (Psalm 69:14, 15).
That well here signifies the hell where and whence falsities are, is clear, for it is said, "let not the well shut her mouth upon me," that is, let not the hell whence falsities are, or the falsities from hell, wholly possess me, so as to prevent my escape. The mire, out of which it is said, "deliver me, and let me not sink," denotes from the evil of falsity, lest I perish; let me be delivered from them that hate me, and out of the deep waters, signifies to be liberated from the evils and falsities that are from the hells, haters denoting evils thence, and deep waters denoting falsities therefrom; neither let the deep swallow me up, signifies let not the hell where the falsities of evil are, or the falsities of evil from hell.
[10] Again:
"They make their mouth smooth as butter, and when he draws near the heart of anyone, his words are softer than oil, yet are they drawn swords. Thou, O God, shalt cast them down into the well of the pit" (Psalm 55:21, 23).
These things are said of those who pretend to have good affections while they speak falsities by means of which they entice. To make the mouth soft as butter, signifies good simulated by the affections, butter denoting the good of external affection. Their words being softer than oil, has a similar signification, oil denoting the good of internal affection; yet are they drawn swords, signifies when yet they are falsities which destroy good and truth, drawn swords denoting falsities destroying. Thou, O God, shalt cast them down into the well of the pit, signifies into the hell where destructive falsities of that kind exist.
[11] Because pits (foveoe) have nearly the same signification in the Word as wells (putei), for they are like wells, I will also adduce some passages concerning them.
In Jeremiah:
"Their nobles have sent their little ones to no waters; they came to the pits, and found no waters; they returned with their vessels empty" (14:3)
Nobles signify those who lead and teach others, little ones, those who are led and taught, and waters, truths; the signification of their nobles sending their little ones to the waters is therefore evident. By the pits in which there were no waters are signified doctrinals in which there were no truths, whence the signification of their coming to the pits and finding no water is evident. That they had no knowledge (scientia) or understanding of truth, is signified by their returning with their vessels empty, vessels denoting in the Word things recipient of truth, consequently scientifics and intellectual things.
[12] So in Zechariah:
"By the blood of thy covenant I will send forth the bound out of the pit wherein is no water" (9:11).
This is spoken respecting the liberation of the faithful by the Lord, who were detained in the lower earth until His coming; and also concerning the enlightening of the Gentiles who were in falsities from ignorance. The blood of thy covenant signifies the Divine Truth proceeding from the Lord, consequently the Word, which is called a covenant, because there is conjunction by means of it, a covenant denoting conjunction. The bound in the pit where there is no water, mean those who are in falsities from ignorance; pit here denoting doctrine not of truth, and also the lower earth where those who were in falsities from ignorance were detained until the coming of the Lord; wherein is no water, denotes where there is no truth. They are called bound, because they could not be liberated from falsities except by the Lord.
[13] In Jeremiah:
"My people have committed two evils; they have forsaken me the fountain of living waters; and have hewed them out pits, broken pits that can hold no water" (483:8).
[14] Again, in the same prophet:
"Jehovah who brought us up out of the land of Egypt, who led us in the wilderness, in a land of solitude and of the pit, in a land of drought and of thick shade, through a land that no man (vir) passed through, and where no man (homo) dwelt?" (2:6).
That the wilderness in which the sons of Israel were led, represented and signified the first state of the church to be established with those who are in mere ignorance of good and truth, has been shown in the Arcana Coelestia, in which the book of Exodus is explained. And because that state was represented and signified by their wanderings in the wilderness, it is therefore said that Jehovah led them in a land of solitude and of the pit, a land of drought and of thick shade. The land of solitude and drought means here, as elsewhere in the Word, a state of non-perception of good, and a land of pits and of thick shade, a state of ignorance of truth, and thence a state of falsity. No man passing through, and no man dwelling therein, signifies where there is no understanding of truth, and no perception of good, man (vir) in the Word denoting the understanding of truth, and man (homo), the perception of good, and by their being neither one nor the other, is signified no church either as to truth or as to good.
[15] Again, in Isaiah:
"He who leadeth out shall hasten that it may be opened, but he shall not die in the pit, neither shall his bread fail" (51:14).
This is said concerning the Lord; His advent is understood by "He who leadeth out shall hasten." Liberation from the falsities of ignorance is signified by not dying in the pit, wherefore the same is here meant by pit as by the pit mentioned above in which were the bound. That spiritual instruction and nourishment shall not fail, is signified by his bread not failing; for by bread is meant all spiritual food, and spiritual food means instruction in truths and goods, whence come intelligence and wisdom.
[16] In Ezekiel:
"Behold, therefore I will bring strangers upon thee, the violent of the nations; and they shall draw their swords against the beauty of thy wisdom, and they shall profane thy brightness. They shall let thee down into the pit, and thou shalt die the deaths of them that are slain in the heart of the seas" (28:7, 8).
These things are spoken of the prince of Tyre, by whom are meant those who from their own intelligence hatch falsities, which destroy the cognitions of truth and good. Their destruction by their own falsities, is signified by, behold, therefore I will bring strangers upon thee, the violent of the nations, strangers denoting falsities which destroy truths, and the violent of the nations, evils which destroy goods. That they shall be destroyed by the falsities which originate in [their] own intelligence, is signified by the words, they shall draw their swords against the beauty of thy wisdom, and they shall profane thy brightness. Swords denote falsities which destroy truths. They shall let thee down into the pit, and thou shalt die the deaths of them that are slain in the heart of the seas; [here] the pit, like a well, signifies infernal falsity, and by them that are slain, are signified those who perish by falsities, the heart of the seas like the abyss signifying the hell where and whence those falsities are.
[17] By the pit into which they cast the prophet Jeremiah and out of which Ebed-melech and his men drew him by means of old cast-off clouts and rotten rags (483).
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 everyone 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 on Heaven 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 1waters. 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? (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 2of it; and the dead beast shall be his (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 (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 (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.
537. [Vers. 2.] "Et aperuit puteum abyssi" - Quod significet communicationem et conjunctionem cum infernis ubi et unde talia falsa sunt, constat ex significatione "aperire", quod hic sit communicare et conjungere (de qua sequitur); et ex significatione "putei abyssi", quod sit infernum ubi et unde talia falsa sunt. Quod illa dicantur "putei abyssi", est quia "puteus" significat Verbum in sensu litterae, et inde verum doctrinae, at in opposito sensu Verbum falsificatum et inde falsum doctrinae, ac "abyssus" ac "profundum maris" significat infernum: quod significet infernum ubi illi qui falsificaverunt vera Verbi applicando ad mala vitae, est quia illa inferna apparent illis qui supra sunt sicut maria, ac illi ibi in fundis eorum. Illa maria seu inferna etiam mihi visa sunt, et quoque visi qui in fundis; et inde quoque mecum locuti sunt, qui dixerunt quod non in aquis sint, sed in sicco: inde patuit quod aquae illorum marium sint apparentiae correspondentes falsis in quibus sunt; aquae illorum marium sunt crassiores et densiores secundum falsificationes, et quoque profunditates variae secundum mala quae falsificaverunt.
[2] Sed de significatione "abyssi" in Verbo dicetur infra.
Quod "aperire puteum abyssi" significet communicationem et conjunctionem cum talibus infernis, est quia inferna non aperiuntur nisi quando intrant spiritus mali, quod fit cum tempus in mundo spirituum egerunt: non enim licet alicui malo spiritui ex inferno exire postquam semel illuc conjectus est; si exit, usque illuc actutum relabitur. At unusquisque homo conjunctus est spiritibus qui in mundo spirituum sunt, talibus qualis ipse est; quare homo qui falsificat Verbum, applicando ad mala vitae et ad falsa confirmantia illa; conjungitur similibus spiritibus, et per illos conjungitur infernis quae in similibus falsis sunt. Unusquisque homo post mortem fit spiritus, et tunc alligatur statim vel societatibus infernalibus vel societatibus caelestibus, secundum vitam suam in mundo; et omnes spiritus, antequam in infernum dejiciuntur vel in caelum elevantur, sunt primum in mundo spirituum, et tunc apud homines qui in mundo vivunt; mali spiritus apud malos, ac boni apud bonos: per hos habet homo communicationem et conjunctionem vel cum infernis vel cum caelis. Inde patet quod per "aperire puteum" non significetur aperire infernum, sed communicationem, et per communicationem habere conjunctionem cum inferno. Ex singulis infernis etiam exhalantur falsa mali in multa copia, in quibus sunt spiritus qui in mundo Spirituum sunt, et simul homines qui in similibus falsis in nostro mundo sunt: non alibi potest spiritus et homo esse quam ubi ejus vitae amor est; quod enim homo amat hoc vult, hoc cogitat, et hoc spirat. (Quid mundus spirituum, videatur in opere De Caelo et Inferno 421-431, seq.)
[3] Quod "puteus" significet Verbum et verum doctrinae, et in opposito sensu Verbum falsificatum et inde falSum doctrinae, est quia putei continent aquas; et "aquae" significant vera, et in opposito sensu falsa, ut supra (n. 71, 483, 518) ostensum est.
Quod "puteus" haec et illa significet, constare potest ex sequentibus locis in Verbo: Apud Mosen,
"Profecti sunt in Beer; hic puteus de quo dixit Jehovah Mosi, Collige populum et dabo 1
illis aquas. Tunc cecinit Israel canticum hoc, Ascende, putee, respondete ex eo: puteum foderunt eum principes, effoderunt spontanei populi per Legislatorem baculis suis" (Numeri 21:16-18):
quod hic "puteus" significet verum doctrinae ex Verbo, constare potest ex cantico quod Israel de eo cecinit; quod "ascenderet puteus", et "responderent ex eo", significat quod doctrina ex Verbo doceret verum, et quod illi reciperent id; evocatio veri significatur per "Ascende, putee"; ac receptio et instructio per "Respondete ex eo": "puteum foderunt principes, effoderunt spontanei populi per Legislatorem baculis suis", significat quod illi qui in veris et in bonis veri sunt illustrentur a Domino, et ex Ipso per Verbum pervestigent et colligant doctrinam; "principes" significant illos qui in veris sunt, "spontanei populi" illos qui in bonis veri; "fodere" significat pervestigare et colligere; "Legislator" significat Dominum quoad Verbum et quoad doctrinam ex Verbo, et "baculi" significant potentiam et vires mentis; hic a Domino per Verbum, quia dicitur "per Legislatorem": inde patet quid "puteus" ibi significat. Quod de eo cecinerit Israel canticum, erat quia Beer in lingua originali significat puteum, et "puteus" in spirituali sensu significat Verbum et doctrinam ex Verbo; similiter "Beerscheba", quae in historicis Verbi pluries nominatur.
[4] Simile significat
Puteus Jacobi, ad quem Dominus consedit, et locutus est cum muliere Samaritide, et dixit, "Si scires donum Dei, et quis sit qui dicit tibi, .... tu peteres ab Eo" aquam, "et daret aquam viventem quae fiet.. fons aquae salientis in vitam aeternam" (Johannes 4:6-15):
quod Dominus ibi locutus sit cum muliere Samaritide ad illum puteum, erat quia per "mulierem Samaritidem" intelligebatur ecclesia instauranda apud gentes; et per "Samaritas", qui etiam alibi memorantur, intelliguntur gentes quae recepturae doctrinam ab Ipso et de Ipso: per "puteum" illum significatur doctrina ex Verbo, per "aquam" verum doctrinae, et per "Dominum sedentem ad illum "puteum" Verbum seu Divinum Verum: quod per Divinum Verum ex Verbo a Domino sit salus, significatur per quod "aqua quam Ipse daret, fiet fons aquae salientis in vitam aeternam."
[5] Simile quod per "puteum Jacobi", etiam significatur per
Puteos quos foderunt servi Abrahami et servi Isaci, de quibus rixati sunt cum servis Abimelechi (Genesis 21:25; 26:15, 18-22, 25, 32):
per "puteos" quos foderunt servi Abrahami et servi Isaci significantur vera doctrinae, quia per "Abrahamum", "Isacum" et "Jacobum" in Verbo intelligitur Dominus; per "Abimelechum" autem, regem Geraris seu Philisthaeorum, intelliguntur qui in solis veris absque bono vitae ponunt salutem, similiter ac faciunt hodie qui in sola fide. Et quia omne verum est ex bono, seu omne fidei est ex charitate, et illi qui separant et excludunt bonum a vero, seu charitatem a fide, non aliquod verum genuinum doctrinae possident, sed est omne verum Verbi apud illos sicut sensus vocum absque perceptione rei, ita sicut putamen absque nucleo, ideo de veris fidei rixantur: hoc repraesentatum et significatum est per rixationes servorum Abimelechi cum servis Abrahami et Isaci de puteis. Sensus internus spiritualis est aeque in historicis Verbi ac in propheticis ejus, ut constare potest ex Arcanis Caelestibus, ubi historica, quae continentur in Genesi et in Exodo, quoad sensum internum spiritualem explicata sunt, etiam de puteis Abrahami et Isaci, quae videantur. Ad quid alioqui historica de puteis in Verbo?
[6] Apud Lucam,
"Cujus vestrum aut asinus aut bos in puteum incidit, quem non statim extrahitis in die Sabbathi?" (14:5):
quod hoc statutum fuerit apud gentem Israeliticam et Judaicam, erat propter sensum spiritualem qui illi inest; omnia enim statuta, judicia et praecepta data filiis Israelis significabant spiritualia quae sunt caeli et ecclesiae; hoc itaque statutum significabat quod si aliquis labitur in falsum et in malum, educendus sit per verum quod docetur die Sabbathi a Domino: per "puteum" ibi significatur falsum et malum falsi; per "asinum" et "bovem" significatur verum et bonum naturalis hominis; per "incidere in puteum" significatur in falsum et in malum falsi; per "extrahi in die Sabbathi" significatur instrui et sic ab illis educi: "dies" enim "Sabbathi" significat ibi Dominum quoad instructionem et doctrinam; quare Se vocat "Dominum Sabbathi."
(Quod "asinus" significet verum naturalis hominis, videatur in Arcanis Caelestibus, n. 2781, 5741; et quod "bos" significet bonum naturalis hominis, n. 2180, 2566, 2
9134, ibi.)
[7] Similem paene sensum spiritualem continent haec apud Mosen,
"Cum aperuerit vir foveam, vel cum foderit vir foveam et non operuerit eam, et ceciderit in illam bos aut asinus, dominus foveae rependet, argentum reddet 3
domino ejus, et mortuum erit sibi" (Exodus 21:33, 34):
"cum aperuerit vir foveam" significat si quis falsum, quod apud se, propalaverit; "vel cum foderit vir foveam" significat si vel falsum finxerit aut excluserit; "et ceciderit illuc bos vel asinus" significat quod pervertit bonum et verum in naturali quod apud alterum; "dominus foveae rependet" significat quod is a quo falsum emendabit; "argentum reddet 4
domino ejus" significat per verum apud illum cujus et verum et bonum in naturali perversum est; "et mortuum erit sibi" significat quod malum aut falsum apud eum maneat: (sed haec plenius explicata videantur in Arcanis Caelestibus, n. 9084-9089): hic "fovea" simile significat quo "puteus."
[8] Similiter apud Matthaeum,
"Duces caeci caecorum; quando caecus caecum ducit, ambo in foveam incidunt" (15:14; Luca 6:39):
haec Dominus dixit ad Scribas et Pharisaeos, qui tametsi habebant Verbum, ubi omnia Divina vera sunt, usque nihil veri intellexerunt; et quia docebant falsa, et quoque a populo credebantur falsa, vocantur "duces caeci caecorum": " in Verbo dicuntur qui non intelligunt verum; et quia "fovea" significat falsum, dicitur quod ambo in illam incidant.
[9] Apud Davidem,
"Eripe me e luto ne submergar; eripiar ab osoribus meis, et e profunditatibus aquarum; ne obruat me fluctus aquarum, neque absorbeat me profunditas, nec claudat super me puteus os suum" (Psalms 69:15, 16 [B.A. 14, 15]):
quod "puteus" significet infernum ubi et unde falsa, hic manifeste patet; nam dicitur "ne claudat super me puteus os suum", hoc est, ne infernum unde falsa, seu ne falsa ab inferno me totum occupet, ut non evadam: per "eripere e luto ne submergar" significatur e malo falsi ne peream: "eripiar ab osoribus, et e profunditatibus aquarum", significat liberari a malis et falsis quae ab infernis; "osores" sunt mala inde, et "profunditas aquarum" sunt falsa inde: "ne absorbeat me profunditas" significat ne infernum ubi falsa mali, seu ne falsa mali quae ab inferno.
[10] Apud eundem,
"Blandum faciunt ut butyra os suum, et cum appropinquat cor cujusvis, mollia sunt verba ejus prae oleo, cum illa stricti gladii;.... et Tu, Deus, dejicies eos in puteum foveae" (Ps. 55:22-24 5
21, [23]):
haec dicta sunt de illis qui simulant affectiones bonas, dum loquuntur falsa per quae seducunt: "blandum facere sicut butyra os suum" significat simulatum bonum per affectiones; "butyra" significat bonum affectionis externae: "mollia sunt verba ejus prae oleo" significant similia; "oleum" est bonum affectionis internae: "cum illa stricti gladii" significant cum tamen sunt falsa destruentia bonum et verum; "gladii stricti" sunt falsa destruentia: "Tu, Deus, dejicies eos in puteum foveae", significat in infernum ubi falsa destructiva illius generis.
[11] Quoniam "foveae" in Verbo paene similia cum "puteis" significant, sunt enim sicut putei, velim aliqua loca etiam de illis adducere: Apud Jeremiam,
"Magnates illorum miserunt minorennes suos ad aquas; Venerunt ad foveas, non invenerunt aquas, reversi sunt vasis suis vacuis" (14:3)
per "magnates" intelliguntur qui alios ducunt et docent, per "minorennes" qui ducuntur et docentur, et per "aquas" vera; inde constat quid significatur per quod "magnates illorum miserint minorennes ad aquas": per "foveas in quibus non aquae" significantur doctrinalia in quibus non vera; inde constat quid significatur per quod "venerint ad foveas, non invenerunt aquas": quod illis non aliqua scientia nec intellectus veri, significatur per quod "reversi sint vasis suis vacuis"; "vasa" in Verbo significant recipientia veri, et inde scientifica et intellectualia.
[12] Apud Sachariam,
"Per sanguinem foederis tui emittam vinctos e fovea, in qua non aqua" (9:11):
haec dicta sunt de liberatione fidelium a Domino, qui in terra inferiore usque ad adventum Ipsius detenti sunt; et quoque de illustratione gentium quae in falsis ex ignorantia fuerunt: per "sanguinem foederis tui" significatur Divinum Verum procedens a Domino, ita Verbum; hoc "foedus" vocatur quia per id est conjunctio; "foedus" significat conjunctionem: per "vinctos in fovea in qua non aqua" intelliguntur illi qui in falsis ex ignorantia sunt; "fovea" est doctrina non veri, et quoque est terra inferior ubi illi qui in falsis ex ignorantia usque ad adventum Domini detenti fuerunt; "ubi non aqua" est ubi non verum; illi "vincti" dicuntur quia a falsis non liberari potuerunt quam a Domino.
[13] Apud Jeremiam,
"Duo mala fecit populus meus; Me deseruerunt, fontem aquarum Vivarum, ad excidendum sibi foveas, foveas fractas quae non continere possunt aquas" (2:13):
per "excidere foveas, foveas fractas quae non continent aquas", significatur excludere doctrinalia ex propria intelligentia, quae quia ex proprio sunt, falsa sunt; nam proprium hominis non est nisi quam malum; et quia est malum, ex eo etiam producitur falsum, malum enim non producere potest nisi quam falsum; sed haec videantur explicata supra (n. 483 [b]).
[14] Apud eundem,
"Jehovah, .... qui ascendere fecit nos e terra Aegypti, qui duxit nos in deserto, in terra solitudinis et foveae, in terra siccitatis et umbrae densae, per quam non transiit vir nec habitavit homo" (2:6):
quod per "desertum", in quo ducti sunt filii Israelis, repraesentatus et significatus sit primus status ecclesiae instaurandae apud illos qui in mera ignorantia boni et veri sunt, ostensum est in Arcanis Caelestibus, in quibus explicata est Exodus; et quia ille status per errores illorum in deserto repraesentatus et significatus est, ideo dicitur quod "Jehovah duxerit illos in terra solitudinis et foveae, in terra siccitatis et umbrae densae": per "terram solitudinis et siccitatis" intelligitur hic ut alibi in Verbo status non perceptionis boni; et per "terram foveae et umbrae densae" intelligitur status ignorantiae veri, et inde falsitatis: "per quam vir non transiit, neque homo habitavit", significat ubi non aliquis intellectus veri nec aliqua perceptio boni; per "virum" in Verbo significatur intellectus veri, et per "hominem" perceptio boni, et per utrumque non ecclesia quoad verum nec quoad bonum.
[15] Apud Esaiam,
"Festinabit educens ut aperiatur; non autem moriatur in fovea, nec deficiat panis ejus" (51:14):
hic de Domino; adventus Ipsius intelligitur per "festinabit educens"; liberatio a falsis ex ignorantia significatur per "ne moriatur in fovea"; quare simile per "foveam" hic intelligitur quod supra per "foveam in qua vincti": quod non deficiet instructio et nutritio spiritualis, significatur per "ne deficiat panis ejus"; per "panem" enim intelligitur omnis cibus spiritualis, et per cibum spiritualem intelligitur instructio in veris et bonis, unde intelligentia et sapientia.
[16] Apud Ezechielem,
"Ecce Ego adducens super te alienos, violentos gentium, qui evaginabunt gladios suos super pulchritudinem sapientiae tuae, et profanabunt splendorem tuum, in foveam demittent te, et morieris mortibus confossorum in corde marium" (28:7, 8):
haec de principe Tyri, per quem intelliguntur illi qui ex propria intelligentia excludunt falsa, per quae cognitiones veri et boni destruuntur; illorum interitus per sua falsa significatur per "Ecce Ego adducens super te alienos violentos gentium"; "alieni" significant falsa quae destruunt vera, et "violenti gentium" mala quae destruunt bona: quod destruentur per sua falsa quae ex propria intelligentia, significatur per quod "illi evanginabunt gladios suos super pulchritudinem sapientiae tuae, et profanabunt splendorem tuum"; "gladii" sunt falsa destruentia vera: [ 6
immersio illorum in falsa infernalia, ac interitus et damnatio per falsa in inferno, significatur per] "in foveam demittent te, et morieris mortibus confossorum in corde marium"; "fovea" significat falsum infernale, simile quod "puteus"; "confossi" significant illos qui pereunt per falsa, et "cor marium" significat infernum ubi et unde illa falsa, simile quod "abyssus."
[17] Per "foveam"
In quam demiserunt Jeremiam prophetam, et e qua Ebed-melech et viri cum illo per veteramenta extractorum et veteramenta detritorum extraxerunt illum (Jeremias 38:6-13),
significatur verum doctrinae falsificatum; per "prophetam" verum doctrinae, et per "demitti in foveam" falsificari: per "veteramenta extractorum et veteramenta detritorum", quibus extraxerunt illum, significatur vindicatio veri doctrinae et restitutio per talia bona et vera sensus litterae Verbi quae non percepta et intellecta sunt, et ideo neglecta et rejecta; haec per "veteramenta" illa significantur; quid alioqui foret quod in Verbo Divino memoraretur quod per talia extractus sit? Ex his paucis constare potest quid per "puteum" et per "foveam" in Verbo significatur; quod nempe Verbum ac verum doctrinae, ac in opposito sensu Verbum falsificatum et inde falsum doctrinae. Aliquibus in locis etiam simile significatur per "puteum" et "foveam" quod per "fontem", de cujus significatione in utroque sensu videatur supra (n. 483).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
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6. The editors made a correction or note here.