Teaching in the Temple, Continued

As we have seen, when Jesus rides into Jerusalem on Palm Sunday, He does not go to the palace or seize the throne. Instead, He goes directly into the temple, where He casts out the buyers and sellers. He then begins to differentiate between the laws of the spiritual kingdom and the laws of the natural kingdom. This differentiation is contained in Jesus’ question, “The baptism of John, was it from heaven or from men?” Jesus then differentiates between our civil duties and our religious devotion. He clarifies this distinction by saying, “Render unto Caesar what is Caesar’s and unto God what is God’s.” Next, He distinguishes between worldly marriages that end at death and spiritual marriages that continue throughout all eternity. And, finally, Jesus raises a question about His authority. Is He a worldly king, to be called the “son of David,” or is He a spiritual king, to be called their “Lord”?

Without directly answering this question about His authority, Jesus moves on to describe the way the religious leaders have been taking advantage of the people. He describes how the religious leaders abuse their positions of authority in order to obtain personal honor and financial gain. Instead of teaching people the truths that would quench their spiritual thirst and feed their spiritual hunger, the religious leaders have been misleading the people. For example, they taught that if anyone made a large donation to the temple treasury, God would richly bless that person. It did not matter how wealthy or poor the person was, even if the person was a poor widow. The more that person gave to the temple treasury, the more that person would be blessed. In the language of sacred symbolism, this is described as “devouring widows’ houses.”

An even greater theft takes place when people are robbed of spiritual truth. When this happens, people are left defenseless against the onslaughts of evil. Because they are without truth, they will inevitably suffer. Mere goodness, without the guidance and protection of truth, is not enough. Therefore, when people are deprived of truth, they become spiritual “widows.” This is why Jesus says that the religious leaders who misled the people and deprived them of the truth will receive “greater condemnation” (Luke 20:47). ¹

The Poor Widow

1. And as He looked up, He saw the rich casting their gifts into the treasury.

2. And He saw also a certain poor widow casting [in] thither two mites.

3. And He said, Truly I say to you that this poor widow has cast in more than they all.

4. For all these from their excess have cast into the gifts of God; but she from what she lacks has cast in all the living that she had.

As this next chapter opens Jesus is still in the temple, and He is still teaching. While doing so, He looks up and sees the wealthy people putting their offerings into the temple treasury. At the same time, “a certain poor widow” also contributes to the temple treasury. It isn’t much; it’s just “two mites,” which is less than one cent. Nevertheless, Jesus says that the widow has put in more than all the others combined. That’s because the others contributed “out of their abundance,” but the poor widow put in everything she had “out of her poverty” (Luke 21:3-4).

It's important to note that the poor widow “put in everything she had.” Similarly, in everything we do, we should “put in” our best effort; we should go “all out” to love God and serve our neighbor. These are the “two mites” that count for more than the sum total of all the other offerings. It’s about doing the best we can with what we have, even if it’s only “two mites.”

In this regard, it must be understood that true spirituality is not about our achievements and accomplishments, no matter how extensive and remarkable they might be. Nor is it about our failures and shortcomings, no matter how far we may have fallen. Rather, it’s about our determined efforts to persevere in good intentions, regardless of the circumstances we find ourselves in; it’s about the determination to put service over self, and faith over doubt. This is true spirituality. This is the contribution to the temple treasury that is greater than all the other contributions put together. ²

The lesson is clear: when it comes to matters of the spirit, the Lord primarily regards our intentions together with our efforts. This cannot be counted in coins. If all we have at the moment is two mites of belief and strength, and if we put it all in, it counts for everything.

A practical application

The poor widow’s contribution to the temple treasury, even though meager, was greater than all other contributions because it represented “all that she had.” In this regard, the widow’s “two mites” illustrates that the Lord looks at our intentions and efforts, not at our wealth and accomplishments. This story is also about the religious leaders of that time who cared more about their own wealth and status than about protecting the people in their care. We would be mistaken, however, to read this as a condemnation upon people who lived two thousand years ago. Rather, it is a message for each of us, today. We need to be aware of the inner thieves and robbers who falsely teach that self-aggrandizement and the amassing of wealth is the goal of life. It is not. In the end, the Lord only considers our intentions and efforts. With this in mind, take a few moments to consider your intentions. Are they good? Or are they mixed with selfish motives? And then consider your efforts. Are you doing all you can with what you have — even it is “two mites”?

The Destruction of the Temple

5. And as some spoke of the temple, that it was adorned with goodly stones and consecrated gifts, He said,

6. [As for] these things which you behold, the days will come in which there shall not be left a stone upon a stone which shall not be undone.

7. And they asked Him, saying, Teacher, when then shall these things be, and what [is] the sign when these things shall come to pass?

8. And He said, See that you be not led astray, for many shall come in My name, saying, I am, and The time is near. Go ye not therefore after them.

9. But when you shall hear [of] wars and commotions, be not terrified; for these things must first come to pass, but the end [is] not straightway.

10. Then He said to them, Nation shall rise up against nation, and kingdom against kingdom.

11. And there shall be great earthquakes in [various] places, and famines, and pestilences; and fearful [things] and great signs shall be from heaven.

12. But before all these things they shall thrust their hands on you, and shall persecute [you], delivering [you] up to the synagogues and prisons, being brought before kings and governors for My name’s sake.

13. But it shall turn into testimony for you.

14. Put therefore into your hearts not to premeditate what you shall respond.

15. For I will give you a mouth and wisdom, which all those opposing you shall not be able to talk against nor stand against.

16. And you shall be betrayed by both parents and brothers, both kinsfolk and friends, and they shall put [some] of you to death.

17. And you shall be hated by all on account of My name.

18. And there shall not a hair of your head perish.

19. In your patience you possess your souls.

The previous episode serves to illustrate how good intentions together with determined efforts — even “two mites” — is worth more than all the lavish gifts contributed to the temple treasury. In this next episode, the simplicity of the widow’s offering is contrasted with the opulence of the temple itself. As it is written, “Some spoke of the temple, how it was adorned with beautiful stones and consecrated gifts” (Luke 21:5). Truly, the Jerusalem temple was a magnificent sight. According to historians, the walls were sixteen feet thick and one hundred and thirty feet high. The stones that were laid upon each other to construct the temple averaged ten tons each. Jesus, however, was not impressed. As He put it, “As for these things which you see here, the days will come in which not one stone will be left upon another that shall not be thrown down” (Luke 21:6).

Jesus is predicting the destruction of the temple in Jerusalem which would take place in 70 A.D. More deeply, however, He is speaking about the destruction that inevitably comes when genuine truths (the “stones” of the temple) are perverted and twisted to serve selfish purposes. When this happens, truths that are directly from the Lord are misinterpreted to favor worldly ambitions rather than heavenly aspirations. It is not just the “religious leaders” in the temple that do this; this can also take place in our own minds whenever we choose to interpret the scriptures in a way that panders to our lower nature. One of the primary ways we do this is to search out those truths that support our point of view, justify our selfish intentions, and support evil desires. When this happens, these truths are no longer true because they are no longer united with good. As a result, they become falsified. ³

The genuine truths of religion, all of which contain God’s love, are represented by “stones.” When united by God’s love, these truths cohere in a beautiful, indestructible order. This is illustrated, most powerfully, in the Hebrew scriptures when God speaks to Jacob, promising to give to him and to his descendants the land that had been given to Abraham. In response to God’s promise, Jacob sets up a pillar of stone. Then, according to an ancient rite, it is written that Jacob “poured oil on top of the stone” (Genesis 35:14). Jacob’s action represents the way the hard and durable truths of faith must receive and be united with the warm and soothing oil of love. ⁴

But when God’s love is left out of His truths, there will be no coherence. As Jesus puts it, “Not one stone shall be left upon another that shall not be thrown down” (Luke 21:6). In other words, not a single genuine truth will be left standing. This is what happens when truth is received, but corrupted and perverted to serve selfish ends. When this happens, it is no longer truth because it has been twisted into its opposite. In this sense, it can be said that there will be nothing left of the temple; the truth that it has been designed to contain has perished. ⁵

When will these things be?

Those who are listening to Jesus are interested and concerned. Jesus has just predicted that the temple in Jerusalem will crumble so completely that not even one stone will be left upon another. This magnificent building, with its massive walls and its sanctuaries of gold and silver, the center of worship and the symbol of their religious life, will be demolished. Every single stone will be knocked down. Curious, intrigued, and alarmed, they ask, “Teacher, when will these things be? And what sign will there be when these things are about to take place?” (Luke 21:7).

The question, “When will these things be, and what sign shall we look for?” becomes the governing theme for the remainder of the chapter. It is not only the conclusion of Jesus’ teaching in the temple, but also a preparation for the suffering we all must undergo if we are to shed false beliefs and receive genuine truth. As Jesus describes both the destruction of the temple and the destruction of Jerusalem, He will be providing vital insights about what is taking place in our inner world as our old beliefs and attitudes begin to crumble and a new Jerusalem is established in our hearts and minds.

Jesus begins His answer with these words: “Take heed that you are not led astray. For many will come in My name, saying, ‘I am He,’ and ‘The time has drawn near.’ Do not go after them” (Luke 21:8).

The first thing to beware of, then, is false messiahs and false prophets who speak in the name of truth, but actually lead people astray. As we have already pointed out, this often takes the form of teachings from the literal sense of the Word that are applied in ways that favor one’s selfish desires. We are not to heed or “go after” these false messages. Whenever we rationalize and justify our self-serving tendencies by perverting and twisting the truth, we are falsely speaking in the name of the Lord. ⁶

This is a vital caution, especially as we enter the arena of spiritual combat. As Jesus puts it, there will be “wars and commotions…. Nation shall rise against nation, and kingdom against kingdom, and there will be great earthquakes in various places, and famines and pestilences” (Luke 21:9-11). At the most literal level, Jesus is predicting that physical calamities will come upon humanity — civil disturbances, wars, famines, diseases, and natural disasters. In every age we have seen the horrors of war, the ravages of starvation, epidemics of disease, and the terrible devastations that follow earthquakes, tornadoes, hurricanes, landslides, and tsunamis. All of these terrifying events represent the devastation and destruction that can happen to us spiritually when we deliberately pervert the truth. However, if we know and love the truth, and if we determine to use it in service to others, we need not fear. Though disturbances are inevitable in the process of our regeneration, God will see us through. As Jesus puts it, “When you hear of wars and commotions, do not be terrified; for these things must come to pass first” (Luke 21:9). ⁷

Not only will God see us through, but He will turn every calamity into an opportunity to deepen our spiritual life. As it is written, “They will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and rulers for My name’s sake” (Luke 21:12). On one level, this is a prediction of what would happen to Jesus’ disciples in the public arena; they would be persecuted, and brought before kings and rulers for questioning. Their faith would be on trial.

More deeply, Jesus is giving an eternal lesson about what goes on within each of our souls whenever truth is on trial. It’s what happens to us when we find ourselves in situations where we can choose either to succumb to our destructive, self-serving habits or live according to the highest truth we know. If we choose the latter course — remaining steadfast in the truth as we know it — “it will turn out to be an occasion for testimony” (Luke 21:13). The truth that we stand by, especially during times of trial, becomes a part of our essential character.

It is not necessary to know beforehand what area of our lives will be tested, or what truth God will bring to our remembrance. But we can be certain that God will bring into our consciousness the truth we need in the very moment of trial. As Jesus puts it, “Settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21:14-15).

These internal combats will be severe. As it written, “You will be betrayed even by parents and brothers, relatives and friends; and they will send some of you to your death. And you will be hated by all for My name’s sake” (Luke 21:16-17). But if we remain true to our beliefs, always speaking truth from love, we will not be harmed. As Jesus says, “Not a hair on your head shall be lost” (Luke 21:18). The promise “not a hair on your head shall be lost” means that we will retain every last vestige of truth in our understanding. Even the tiniest details that we have learned from the literal sense of the Word will be available to us when we are being spiritually persecuted. These literal truths will be our protection during times of trial. ⁸

But in order to secure this protection, we must not falter in our faith. With steadfast conviction and confidence, we must trust in God, patiently believing in His unwavering spiritual protection. As Jesus puts it, “In your patience possess your souls” (Luke 21:19).

A practical application

As we have seen, Jesus is always speaking on two levels. At the most literal level, He is speaking about the things that will happen to His disciples when they are brought to trial. At a deeper level, He is speaking about what happens within our minds when the truth we have learned is under attack. As long as we have genuine truths from the letter of the Word in our mind, we will be protected. In the moment of trial, the Lord will bring these truths to our remembrance. In the language of sacred scripture, these genuine truths from the letter of the Word are “the hairs on our head.” While this is good news, it is also true that the Lord can only bring to remembrance what is already in our mind. Therefore, the more genuine truth we learn, the more will be available for the Lord’s use during our times of trial. So, spiritually speaking, make sure that you have a good “head of hair.” ⁹

The Destruction of Jerusalem

20. And when you shall see Jerusalem surrounded with armies, then know ye that her desolation is near.

21. Then let those in Judea flee to the mountains, and let those in the midst of her depart out, and let not those in the countryside enter into her.

22. For these are the days of vengeance, that all things which are written may be fulfilled.

23. But woe to those that have in the womb, and to those that nurse, in those days! For there shall be great necessity on the earth, and anger upon this people.

24. And they shall fall by the mouth of the sword, and shall be led away captive into all nations; and Jerusalem shall be trampled by the nations, until the times of the nations be fulfilled.

25. And there shall be signs in [the] sun and moon and stars, and on the earth anguish of nations in perplexity, the sea and the waves resounding;

26. Men [whose] souls go out for fear and the expectation of those things that are coming on the inhabited earth; for the powers of the heavens shall be shaken.

27. And then shall they see the Son of Man coming in a cloud with power and much glory.

28. But when these things begin to come to pass, stand up and lift up your heads, because your redemption is near.

In the previous episode, Jesus comforted His disciples by telling them that He would be with them during times of trial, and that He would give them the words they would need to say. Therefore, they were not to worry, even if they were delivered up to rulers and kings. In this next episode, Jesus continues to instruct His disciples, telling them what is going to happen, not just to the temple, but to Jerusalem. At a deeper level, He is simultaneously describing what will happen to our old belief systems, those false beliefs that had led us astray for so long. The demolition of these beliefs is not a pretty picture — but it is a necessary one. All of this is contained in Jesus’ words about the destruction of Jerusalem. As Jesus puts it, “And when you shall see Jerusalem surrounded with armies, then know that her desolation is near” (Luke 21:20).

The destruction of Jerusalem is not just about the demolition of a building or the destruction of a city. It’s about the demolition of an entire belief system so that a new system of beliefs can be established in its place. This is the transition from the Old Jerusalem in us to the New Jerusalem in us. To the extent that we are willing to learn new truths and live by them, the old belief systems within us will be demolished. As it is written, “When you see Jerusalem surrounded by armies, then know that its desolation is near” (Luke 21:20).

The time comes, in each of our lives, when former beliefs can no longer sustain us. In fact, the false beliefs that we once thought were there to help us find happiness are now seen as dangerous and destructive. They have kept us in our lower nature. We must flee from these lower states of consciousness. As Jesus puts it, “Then let those in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her” (Luke 21:21). Jesus is saying that it’s time to start a new life on higher ground. “Flee to the mountains,” He says. In other words, we must rise to a more elevated level of understanding.

This is an urgent matter. Remaining in our old ways of thinking and believing becomes hazardous to our soul. We find ourselves surrounded by thought patterns that now seek to undermine and destroy us: “For these are the days of vengeance” (Luke 21:22). The Old Jerusalem is no longer a safe place for us. Nor is it a place for conceiving new ideas and nurturing them, for they will be cruelly attacked: “But woe to those who are pregnant and to those who are nursing babies in those days, for there will be great distress upon the land and wrath upon the people” (Luke 21:23). The result will be utter destruction. As it is written, “And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by the nations, until the times of the nations be fulfilled” (Luke 21:24). ¹⁰

The prophecy that “Jerusalem will be trampled” describes each of us at the point of our greatest despair. We do not know where to turn or what to do. The old thought patterns have proven to be destructive to ourselves and to our relationships. But even in the depths of our desolation there are some glimmers of hope — some signs. As it is written, “And there will be signs in the sun, in the moon, and in the stars” (Luke 21:25). As we raise our understanding, we open the way for tender feelings of love to come in. In sacred scripture, this is a “sign in the sun.” Or it might be a moment of faith, the knowledge that God’s love is present, reflected in the light of the moon. It could also be a truth that briefly inspires us — like the light of a star shining in the dark night of our soul.

Meanwhile, down below — in our lower nature — the battle continues to rage: “On the earth [there will be] distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of heaven will be shaken” (Luke 21:25,26). ¹¹

This feeling of utter desolation can serve as a prelude to a new beginning. There are times when we feel so utterly devastated that we realize we can no longer go on with the same habits and beliefs. We have been hurting others and ourselves too much. At these times, we become willing to let go of thoughts and feelings that have been holding us captive. We open our minds to more productive ways of thinking. Jesus describes this new receptivity to higher truth as follows: “Then they will see the Son of Man coming in a cloud with power and great glory” (Luke 21:27). The term “Son of Man” signifies this higher, more internal truth. And when it says that the “Son of Man” is coming to us in a cloud, it represents the way that higher, more internal truth comes to us through the letter of the Word. These higher truths penetrate the clouds of the literal sense even as the bright, warming rays of the sun illuminate and shine through the physical clouds in the sky. ¹²

Whenever this happens, we are inspired with hope. We can be sure that this is one of the signs of the Lord’s coming, and the approach of His kingdom. As Jesus puts it, “When these things begin to happen, look up and lift up your heads, because your redemption is drawing near” (Luke 21:28).

The Parable of the Fig Tree

29. And He told a parable to them: See the fig tree and all the trees!

30. When they already shoot forth, seeing it you know of yourselves that summer is already near.

31. So also you, when you see these things come to pass, know ye that the kingdom of God is near.

32. Amen I say to you that this generation shall not pass away until all things come to pass.

33. Heaven and earth shall pass away, but My words shall not pass away.

34. But take heed to yourselves lest your hearts be heavy with feasting and drunkenness and anxieties of this life, and that day come upon you unawares.

35. For as a snare shall it come upon all that sit upon the face of all the earth.

36. Be ye sleepless, therefore, entreating in every time, that you may be held worthy to escape all these things that are about to come to pass, and to stand in front of the Son of Man.

37. And in the day He was teaching in the temple, but going out at night He stayed in the mountain called [the Mount] of Olives.

38. And all the people came early in the morning to Him in the temple to hear Him.

In the previous two episodes, Jesus first described the destruction of the temple and then the destruction of Jerusalem. In both cases, Jesus is not only speaking about a temple or a city. He is using the imagery of a temple and city to describe individuals — and more specifically each one of us. This is because the Word of God is not primarily about historical places; it’s about spiritual states. It’s about the various states we pass through on our journey from birth to the next life, our trials along the way, and our growth from being merely natural beings, pre-occupied with this world and selfish concerns, into spiritual beings who — while living in this world — also “look up” and “lift our heads” to things that are higher.

Therefore, when we read about Jerusalem being destroyed, we need to ask ourselves, “What is it in us that is about to be destroyed? What falsities in us are about to come crashing down so that not a stone remains upon a stone? All of this and much more is what is meant in the Word when it describes the destruction of the temple and the devastation of the city named “Jerusalem.” ¹³

In the midst of these images of destruction Jesus has embedded glimmers of hope. Even as He warns of wars and commotions, He also offers assurance, saying, “Do not be terrified” (Luke 21:9). Even as He warns that we will be persecuted and imprisoned, He also assures us that “not a hair on your head shall be lost” (Luke 21:18). Even as He warns of waves roaring and hearts failing, He promises that if we look up and lift our heads we will see “The Son of Man coming in a cloud with power and great glory” (Luke 21:27). This is the promise of new truth coming into our lives; this is a new beginning; this is the moment when “redemption is drawing near” (Luke 21:28).

It is to be noted that Jesus says, “redemption is drawing near.” It isn’t there yet because Jesus has not yet completed His mission on earth. He still has the crucifixion before Him. He still has to undergo His severest combats with the hells. He will still need to completely subjugate evil, order heaven, and make it possible for a new belief system to be established on earth. This new belief system would provide the truths that would free people from bondage to hell and connect them with God — provided that they would be willing to live by those truths. ¹⁴

This is, of course, beyond the comprehension of His listeners, so He tells them a parable saying, “Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So, you likewise, when you see these things happening, know that the kingdom of God is near” (Luke 21:31).

In the parable of the fig tree, Jesus draws the minds of His listeners to the idea that the coming of the kingdom is as sure as the coming of summer. Nothing can stop it. Just as surely as a bud turns into a leaf, just as surely as spring turns into summer, the kingdom of God will come, and it will happen very soon. Its first sign is the coming of the Son of Man into our lives — some glimpse of higher truth that lifts us above earthly concerns and inspires us with a vision of heaven. This is the kind of inspiration that gives us the power and the motivation to keep going, especially through dark times. This is the kind of inspiration that fills us with the hope that we are about to experience the coming of God’s kingdom into our lives. In fact, Jesus declares that this is indeed the case: “Assuredly,” He says, “this generation will by no means pass away till all things are fulfilled” (Luke 21:32). And He underscores this statement with a solemn promise: “Heaven and earth will pass away, but My words will by no means pass away” (Luke 21:33). ¹⁵

Jesus is speaking about how earthly concerns and imaginary ideas about heaven, based on self-centered desires, will pass away. His words, however, will not pass away as long as we remain steadfast in the truth that He teaches. As Jesus puts it, “Take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of life, and that day come on you unexpectedly…. Watch, therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man” (Luke 21:36).

The Son of Man, as we have mentioned, is the divine truth. When we have prepared our hearts to receive that truth, it comes as a blessing to lift us up above the cares of the world, and lighten our hearts with hope. This is why Jesus ends this lesson — His final lesson in the temple — with an exhortation to “watch and pray always.” This is, in fact, how Jesus began His lessons in the temple after His triumphal entry into Jerusalem. At that time, immediately after casting out the buyers and sellers, He said, “My house is house of prayer” (Luke 19:46).

A practical application

As Jesus concludes these lessons in the temple, it is noteworthy that His teachings begin and end with prayer. In the context of this episode, Jesus teaches us how we can make it through the darkest, most turbulent times in our lives. During these times, we can hold fast to the truth, praying that God will tear down the old Jerusalem in us, and build a New Jerusalem in its place. These are the times when we can pray, from a heart of love, saying, “Tear it down, Lord. Demolish the old Jerusalem in me. Build in me a New Jerusalem.” ¹⁶

Note a piè di pagina:

518. And it fell upon the third part of the rivers and upon the fountains of the waters, signifies that consequently all understanding of truth perished and thereby the doctrine of the church. This is evident from the signification of "falling" from heaven, as being, in reference to stars, to perish (of which presently); also from the signification of "the third part," as being everything (of which above, n. 506, here all, because it is said of the understanding of truth and of doctrine, which are signified by "rivers" and "fountains of waters;" also from the signification of "rivers," as being the understanding of truth (of which presently); and from the signification of "fountains of waters," as being the Word and doctrine from the Word, thus "fountains" mean the truths of the Word and doctrinals (of which above, n. 483).

[2] When "to fall" is predicated of stars, which mean the knowledges of truth and good from the Word (as above), it signifies to perish, because when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is turned into falsity, and when Divine truth becomes falsity it perishes. This is signified also by:

The stars shall fall from heaven (Matthew 24:29; Mark 13:25);

namely, that in the last time of the church the knowledges of truth and good will perish. That when Divine truth in the spiritual world falls out of heaven to the earth there, where the evil are, it is changed into falsity and thus perishes, may be seen above (n. 413, 418, 419, 489); for Divine truth is changed into falsity of the same character as the evil belonging to those into whom it flows. This becomes evident from the following experience: It has been granted me to observe carefully how Divine truth was changed into falsity while it was passing down deep into hell, and it was perceived that it was changed successively as it flowed down, at length even into what was most false.

[3] "Rivers" signify the understanding of truth, likewise intelligence, because "waters" signify truths, and the understanding is the receptacle and complex of truths, as a river is of waters, and because thought from the understanding, which is intelligence, is like a stream of truth. From the same origin, namely, from the signification of "waters" as being truths, a "fountain" signifies the Word and the doctrine of truth, and "pools," "lakes," and "seas," signify the knowledges of truth in the complex. That "waters" signify truths, and "living waters" truths from the Lord, may be seen above (n. 71, 483); and also in the following passages in this article.

[4] That "rivers" and "streams" signify the understanding of truth and intelligence can be seen from the Word where "rivers" and "streams" are mentioned. Thus in Isaiah:

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

This is said of the Lord, also of the reformation of the Gentiles, and of the establishment of the church among them. "The lame who shall leap as a hart" signifies one who is not in genuine good because he is not in the knowledges of truth and good; "the tongue of the dumb which shall sing" signifies confession of the Lord by those who are in ignorance of the truth; "waters shall break out in the wilderness" signifies that there shall be truths where there were none before; "and brooks in the plain of the desert" signifies that there shall be intelligence where there was none before, "wilderness" meaning where there is no truth, and "plain of the desert" where there is no intelligence; "waters" mean truths, and "brooks" intelligence.

[5] In the same:

I will open rivers on the heights, and fountains will I place in the midst of the valleys, I will make the wilderness into a pool of waters, and the dry land into springs of waters (Isaiah 41:18).

This is said of the salvation of the Gentiles by the Lord; "to open rivers on the heights" means to bestow interior intelligence; and "to place fountains in the midst of valleys" means to instruct the external man in truths. (The rest may be seen explained in n. 483.)

[6] In the same:

Behold I am doing a new thing; now it shall spring forth; shall ye not know it? I will even place a way in the wilderness and rivers in the desert. The wild beast of the field shall honor Me, the dragons and the daughters of the owl; because I will give waters in the wilderness, and rivers in the desert, to give drink to My people, My chosen (Isaiah 43:19, 20).

This treats of the Lord and of a new church to be established by Him, which is meant by "Behold I am doing a new thing; now it shall spring forth;" "to place a way in the wilderness, and rivers in the desert" signifies that there shall be truth and the understanding of truth where there were none before, "way" meaning truth leading to heaven, and "rivers" understanding; "to give drink to the people" signifies to instruct those who desire it; "the wild beast of the field, the dragons, and the daughters of the owl" signify those who know truths and goods merely from memory, and do not understand and perceive them; these speak about truth with no idea of truth, depending solely upon others.

[7] In the same:

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

"To pour out waters upon him that is thirsty" signifies to instruct in truths those who are in the affection of truth; "to pour streams upon the dry land" signifies to give intelligence to those who are in a desire for truth from good; the like is signified by "pouring out the spirit and the blessing;" for God's "spirit" signifies Divine truth, and "blessing" its multiplication and fructification, thus intelligence. Who does not see that here and above, waters and streams, wilderness and desert, are not meant, but such things as pertain to the church? Therefore it is here added, "I will pour out My spirit upon thy seed, and My blessing upon thine offspring."

[8] In Moses:

For Jehovah leadeth thee to a land of brooks of water, of fountains, of depths flowing forth in valley and mountain (Deuteronomy 8:7).

The land of Canaan, to which Jehovah was to lead them, signifies the church, therefore "brooks of water, fountains, and depths flowing forth in valley and mountain," signify such things as belong to the church; "brooks of water" signifying the understanding of truth, "fountains" doctrinals from the Word, and "depths flowing forth in valley and mountain" the knowledges of truth and good in the natural and in the spiritual man.

[9] In Isaiah:

Look upon Zion and Jerusalem, where the glorious Jehovah will be with us a place of rivers, of streams, of breadth of spaces; no ship of oar shall go therein, and no magnificent ship shall pass through it (Isaiah 33:20, 21).

Here, too, "a place of rivers and streams" signifies wisdom and intelligence (the signification of the rest is explained above, n. 514.

[10] In Joel:

In that day the mountains shall drop down must, and the hills shall flow with milk, and all the watercourses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim (Joel 3:18).

(This also has been explained above, n. 433, 483.) "The fountain that shall go forth out of the house of Jehovah" signifies the truth of doctrine out of heaven from the Lord; and "the brook of Shittim that it shall water," signifies the illustration of the understanding.

[11] In Ezekiel:

The waters issued out from under the threshold of the house of God towards the east. The man led me and brought me back upon the bank of the river. When I returned, behold upon the bank of the river very many trees on the one side and on the other. He said, Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence there are exceeding many fish, because these waters come thither and are healed, that everything may live whither the river cometh. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed; it is renewed in its months, because its waters flow out of the sanctuary (Ezekiel 47:1-12).

This, too, has been explained above (n. 422, 513), which makes evident that "the waters flowing out of the house of God towards the east" signify Divine truth proceeding from the Lord and flowing in with those who are in the good of love; and that "the river, upon the bank of which was every tree for food, and by the waters of which every soul that creepeth lived, whence there were many fish," signifies intelligence from the reception of Divine truth, from which all things with man, his affections and perceptions, as well as his cognitions and knowledges and the thoughts therefrom acquire spiritual life.

[12] In Jeremiah:

Blessed is the man that trusteth in Jehovah; He shall be like a tree planted by the waters and that sendeth forth his roots by the stream, and he shall not see when the heat shall come, his leaf shall be green (Jeremiah 17:7, 8).

"The tree planted by the waters" means a man with whom there are truths from the Lord; "he sendeth forth his roots by the stream" means the extension of intelligence from the spiritual man into the natural. (The rest may be seen explained above, n. 481.)

Where trees and gardens are treated of in the Word, waters and rivers to water them are also mentioned, for the reason that "trees" signify perceptions and knowledges, and "waters" and "rivers" truths and understanding therefrom; for without the understanding of truths man is like a garden where there is no water, whose trees wither away.

[13] As in Moses:

As the valleys are they planted, as gardens by the river, as lign-aloes which Jehovah hath planted, and as cedar-trees beside the waters (Numbers 24:6).

This is said of the sons of Israel, by whom the church is signified which was then to be planted. This church is compared to valleys which are planted, and to a garden by the river, because "valleys" signify the intelligence of the natural man, and a "garden" the intelligence of the spiritual man, and it is compared to lign-aloes and cedar-trees, because "lign-aloes" signify the things of the natural man, and "cedar-trees" the things of the rational man; since these all live from the influx of Divine truth from the Lord they are said to be planted "by the river and beside the waters," which signifies Divine truth flowing in, from which is intelligence.

[14] As "the garden in Eden" or "paradise" means the wisdom and intelligence that the most ancient people had who lived before the flood, so where their wisdom is described, the influx of Divine truth, and of intelligence thence, is also described in these words:

A river went forth from Eden to water the garden, and from thence it was parted and was in four heads (Genesis 2:10, et seq.). "A river from Eden" signifies wisdom from love, which is Eden; "to water the garden" means to bestow intelligence; intelligence is described by the four rivers there treated of. (This may be seen explained in Arcana Coelestia 107-121.)

[15] In Ezekiel:

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

"Asshur" signifies the rational man, or the rational of man, likewise "the cedar in Lebanon;" and because the genuine rational is perfected by the knowledges of truth and good it is said that "the waters made it grow, and the abyss made it high," "waters" meaning truths, and "the abyss" the knowledges of truth in the natural man; the increase of intelligence is signified by "with its rivers it went round about its plant;" and the multiplication of the knowledges of truth by "it sent out its conduits unto all the trees of the field."

[16] In David:

Thou hast caused a vine to go forth out of Egypt. Thou hast sent out its boughs unto the sea, and its shoots unto the river (Psalms 80:8, 11).

"A vine out of Egypt" means the sons of Israel, who are called a "vine" because they represented the spiritual church, which is what "vine" signifies in the Word; their tarrying in Egypt represented their first initiation into the things of the church, for "Egypt" signified the knowledges [scientifica] subservient to the things of the church when, therefore, "the vine" signifies the church, and "Egypt" the knowledge serving it, it is evident what is signified in the spiritual sense by "Thou hast caused a vine to go forth out of Egypt." The extension of the intelligence of the church even to things known and things rational is signified by "Thou hast sent out its boughs unto the sea, and its shoots unto the river;" "to send out boughs and shoots" meaning multiplication and extension, the "sea" knowledge []scientificum]; and the "river," which here is the Euphrates, the rational. The extension of the church and the multiplication of its truths and of intelligence therefrom are described by the extension of the land of Canaan to the Sea Suph, to the sea of the Philistines, and to the river Euphrates.

[17] In Moses:

And I will set thy border from the Sea Suph even to the sea of the Philistines, and from the wilderness even to the river (Exodus 23:31).

"The borders of the land of Canaan" signify the ultimates of the church, which are true knowledges [scientifica vera], cognitions of truth and good from the Word, and things rational. "The Sea Suph" signifies true knowledge; "the sea of the Philistines," where Tyre and Sidon were, signifies the knowledges of truth and good from the sense of the letter of the Word; and "the river Euphrates" signifies the rational; for knowledges [scientifica] serve the cognitions of truth and good from the Word, and both these serve the rational, and the rational serves intelligence, which is given by means of spiritual truths joined to spiritual good.

[18] The like that is here said of the church and its extension is said of the Lord's power over all things of heaven and the church, in David:

I will set his hand in the sea, and his right hand in the rivers (Psalms 89:25).

This is said of David, by whom is here meant the Lord; the Lord's power, even to the ultimates of heaven and the church, thus over the whole heaven, and over everything of the church, is signified by "setting the hand in the sea, and the right hand in the rivers," "hand" and "right hand" signify power, and the "sea" and "rivers" the ultimates of heaven and the church. The ultimates of heaven are seas and rivers, as has been several times said above. These were represented by the two seas and by the two rivers that formed the boundaries of the land of Canaan. The two seas were the sea of Egypt and the sea of the Philistines, where were Tyre and Sidon; and the two rivers were the Euphrates and the Jordan. But the Jordan was the boundary between the interior land of Canaan and the exterior; in the exterior were the tribes of Reuben and Gad, and half the tribe of Manasseh. Likewise in Zechariah:

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

This, too, is said of the Lord, and has a like meaning; His dominion even to the ultimates of heaven and the church means over all things of heaven and the church, for the ultimates are the boundaries.

[19] In David:

Thy throne is established from then; Thou art from everlasting. The rivers have lifted up, O Jehovah, the rivers have lifted up their voice; the rivers have lifted up their roaring. More than the voices of many glorious waters, more than the waves of the sea, Jehovah is glorious (Psalms 93:2-4).

This, too, is said of the Lord; His dominion from eternity to eternity over heaven and earth is signified by "Thy throne is established from then; Thou art from everlasting." The glorification of the Lord because of His coming and because of the consequent salvation of mankind is signified by "the rivers have lifted up their voice (and their roaring);" for "rivers," here three times mentioned, signify all things of man's intelligence, both in the internal and in the external man. Divine truth from the Lord, through which there is power and through which there is salvation, is signified by "more than the voices of many glorious waters, more than the waves of the sea," "waters" meaning truths, and "the voices of many glorious waters" Divine truths.

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

Let the sea and the fullness thereof give forth a sound, the world and they that dwell therein. Let the rivers clap their hands; let the mountains sing aloud together (Psalms 98:7, 8).

The glorification of the Lord by the universal heaven is signified by these words. The glorification from its ultimates is signified by "Let the sea and the fullness thereof give forth a sound;" the glorification from the whole heaven is signified by "let the world and they that dwell therein give forth a sound," "the world" signifying the universal heaven in respect to its truths, and "they that dwell therein" signifying the universal heaven in respect to its goods; for "inhabitants" signify in the Word those who are in the goods of heaven and the church, and thus the goods of such. The glorification of the Lord by the truths of intelligence and by the goods of love, is signified by "let the rivers clap their hands, let the mountains sing aloud together," "rivers" meaning the truths of intelligence, and "mountains" the goods of love.

[21] Divine truth from the Lord, the reception of which is the source of intelligence, is signified by "the waters from the rock in Horeb" (Exodus 17:6), thus spoken of in David:

He clave the rocks in the wilderness, and made them to drink out of the great abysses, and He brought flowing waters out of the rock, and made the waters to run down like rivers. He smote the rock, so that the waters gushed out and the brooks overflowed (Psalms 78:15, 16, 20).

And again:

He opened the rock that the waters might flow; the rivers ran in the dry places (Psalms 105:41).

The "rock" here means the Lord; and the "waters that flowed out therefrom" mean Divine truth from Him; and the "rivers" signify intelligence and wisdom therefrom; "to drink of the great abysses" signifies to imbibe and perceive the arcana of wisdom.

[22] In John:

Jesus said, If anyone thirst, let him come unto Me and drink. He that cometh unto Me, as the Scripture saith, out of his belly shall flow rivers of living water. This saith He of the Spirit, which they that believe on Him were to receive (John 7:37-39).

"To come to the Lord and drink" signifies to receive from Him the truths of doctrine and belief therein; that spiritual intelligence is therefrom is signified by "out of his belly shall flow rivers of living water," "living water" being Divine truth which is from the Lord alone, "rivers" the things belonging to intelligence, and the "belly" thought from memory, for to this the belly corresponds; and as "rivers of living water" signify intelligence through Divine truth from the Lord it is added, "this saith He of the spirit which they that believe on Him were to receive," "the spirit that they were to receive from the Lord," meaning Divine truth and intelligence therefrom; so, too, the Lord called the spirit that they received "the spirit of truth" (John 14:16-18; 16:7-15).

[23] In David:

Jehovah hath founded the world upon the seas, and established it upon the rivers (Psalms 24:2).

The "world" signifies heaven and the church in the whole complex, the "seas" signify cognitions and knowledges which are the ultimates of the church, and in particular, the cognitions of truth and good, such as are in the sense of the letter of the Word; "rivers" signify introduction through knowledges into heavenly intelligence. This makes clear the meaning of these words in the spiritual sense, namely, that the interior things of heaven and the church, which are called celestial and spiritual, are founded upon the cognitions of truth and good which are in the sense of the letter of the Word rationally understood. It is said, "He hath founded the world upon the seas and established it upon the rivers," because there are seas and rivers in the boundaries of heaven, represented by the Sea Suph, the sea of the Philistines, the river Euphrates, and the river Jordan, which were the boundaries of the land of Canaan; and because what is ultimate means in the Word what is lowest, it is said that Jehovah "founded" and "established" upon these. Evidently the earth is not founded upon seas and rivers.

[24] In the same:

The Lord at thy right hand hath stricken through kings in the day of His anger, He hath judged among the nations, He hath filled with dead bodies, He hath stricken through the head over many a land. He drinketh out of the brook in the way; therefore shall He exalt the head (Psalms 110:5-7).

This is said of the Lord, and of His combat against falsities and evils from the hells, and of their subjugation. "Kings" mean falsities from hell, and "nations" evils therefrom. The Lord's Divine power is meant by "the Lord at the right hand;" "He hath stricken through them in the day of His anger, He hath judged among the nations, and He hath filled with dead bodies," signifies the subjugation and destruction of evils and falsities from the hells; "the head that He hath stricken through in many a land," means the love of self, which is the source of all evils and falsities; "to strike through in many a land" signifies total destruction and damnation; "the brook out of which the head drinketh," and because of which "it shall be exalted," signifies the Word in the letter, "to drink out of it" meaning to learn something from it, and "to lift up the head" meaning to resist for a time; for all those who are in falsities from evil cannot be cast down into hell until the things that they know from the Word are taken away from them, since all things of the Word communicate with heaven, by which communication they exalt the head; but when these are taken away they are cast down into hell. This is the meaning of these words, which no one can see except by means of the spiritual sense and a knowledge of the quality of the Word.

[25] In Habakkuk:

Was Jehovah displeased with the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea? Because Thou ridest upon Thy horses, Thy chariots are salvation (Habakkuk 3:8).

This is a supplication that the church may be guarded and not perish; the "rivers" and the "sea" signify all things of the church, because they are its ultimates (as above); "to ride upon horses," in reference to Jehovah, that is, the Lord, signifies the Divine wisdom which is in the Word; and "chariots" signify doctrinals therefrom.

[26] In David:

We will not fear when the earth shall be changed, and when the mountains shall be moved from ¹ the heart of the seas; the waters thereof shall be in tumult, shall be made turbid, the mountains shall quake in the pride thereof. There is a river the streams whereof shall make glad the holy city of God, the dwelling places of the Most High; God is in the midst of her, she shall not be moved (Psalms 46:2-5).

This involves in the spiritual sense, that although the church and all things thereof perish, still the Word and the Divine truth it contains shall not perish; for the "earth" signifies the church; "mountains" signify the goods of love; "waters" truths; and "to be changed," "to be moved," "to be in tumult" "to be made turbid" and "to quake" signify the states of these when they perish, and falsities and evils enter in their place, consequently the states of the church when it is vastated in respect to goods and desolated in respect to truths (See above, n. 304, 405, where this is more completely explained). That the Word or Divine truth for the church is not to perish is signified by "There is a river the streams whereof shall make glad the city of God; she shall not be changed;" "river" signifying here the like as "fountain," namely, the Word, because "streams" are predicated of it, by which are signified truths; the "city of God" signifies the church in respect to doctrine; "to make glad" signifies influx and reception from joy of heart, and "not to be changed" signifies not to perish in any respect.

[27] In Isaiah:

Then the waters shall fail in ² the sea, and the river shall dry up and become dry, and the rivers shall recede; the rivers of Egypt shall be minished and dried up, the reed and flag shall wither; the paper reeds by the stream near the mouth of the stream, and all seed of the stream shall become dry, be driven away, and be no more (Isaiah 19:5-7).

This is said of Egypt, which signifies the knowing faculty [scientificum] of the natural man, and its "stream" the cognition and apperception of truth, and in the contrary sense the apperception of falsity; that these are to perish is signified by "the stream shall dry up and become dry;" that thus there would be no longer truths, not even natural and sensual truths, which are the lowest, is signified by "the reed and flag shall wither, the paper reeds by the stream, and all the seed of the stream shall become dry, be driven away, and be no more."

[28] In the same:

I have digged and have drunk waters; and with the sole of my steps have I dried up all the streams of Egypt (Isaiah 37:25).

These are the words of Senacherib, the king of Assyria, by whom the perverted rational destroying all knowledge and apperception of truth is signified; this is signified by his "drying up with the sole of his steps all the streams of Egypt." The "streams of Egypt" signify knowledges and apperceptions of truth, because "Egypt" signifies the natural man in respect to knowledges (scientifica), and cognition and apperception belong to the natural man, as intelligence does to the spiritual man.

[29] In Ezekiel:

They shall draw out their swords against Egypt, to fill the land with the slain. Then will I make the rivers dry land, and will sell the land into the hand of evil ones; and I will make the land waste, and the fullness thereof, by the hand of strangers (Ezekiel 30:11, 12).

"Egypt" signifies the knowing faculty [scientificum] of the natural man serving the intelligence of the rational and spiritual man. The destruction of true knowledges [scientifica] by falsities is signified by "They shall draw out their swords against Egypt," "swords" signifying falsities destroying truths; the "slain" signify those who are destroyed by falsities; "to make the rivers dry land" signifies that there shall no longer be any cognition or apperception of truth; "to sell the land into the hand of evil ones and to make it waste by the hand of strangers," signifies to destroy by evils and by falsities, "strangers" signifying falsities.

[30] In Zechariah:

All the depths of the river shall be dried up, and the pride of Assyria shall be cast down, and the staff of Egypt shall depart away (Zechariah 10:11).

"All the depths of the river (namely, the Euphrates) shall be dried up" signifies that all the acute reasonings from self-intelligence shall perish; the "pride of Assyria" signifies the self-intelligence of the perverted rational; "the staff of Egypt shall depart away" signifies that the knowledges [scientifica] that serve such reasonings shall be of no avail.

[31] In Isaiah:

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

"I will lay waste mountains and hills" signifies that the goods of love and charity will perish; "and dry up all their herb" signifies that the truths that are from those goods will perish; "I will make the rivers islands, and I will dry up the pools," signifies that intelligence and knowledge of truth will perish.

[32] In the same:

Behold, at My rebuke I dry up the sea, I make the rivers into a wilderness; their fish shall rot because there is no water, and shall die (Isaiah 50:2).

(See above, n. 342), where this is explained.)

In Nahum:

He rebuketh the sea and maketh it dry, and drieth up all the rivers (Nahum 1:4).

In David:

Jehovah maketh rivers into a wilderness, and water springs into dry ground (Psalms 107:33).

In Job:

A man giveth up the ghost, and where is he? The waters depart from the sea, and the river drieth up and becometh dry (Job14:10, 11).

[33] It has been shown thus far that "rivers" signify the understanding of truth and intelligence. In the contrary sense "rivers" signify the understanding of falsity and reasoning from self-intelligence which is in favor of falsities and opposes truths, as is evident from the following passages. In Isaiah:

He shall send ambassadors by the sea to a nation meted out and trodden down, whose land the rivers have spoiled (1 Isaiah 18:2).

"Rivers" here signify the falsities of self-intelligence that destroy. (What the rest signifies see explained above, n. 304, 331.) In the same:

When thou shalt pass through the waters I will be with thee; and through the rivers they shall not overflow thee (Isaiah 43:2).

"To pass through waters and through rivers and not be overflowed" signifies that falsities and reasonings from falsities against truths shall not corrupt.

[34] In Jeremiah:

Behold waters rising up out of the north, which like ³ an overflowing stream shall overflow the land and its fullness (Jeremiah 47:2).

"Waters out of the north" signify the falsities of doctrine from self-intelligence; these are compared to "a stream overflowing the land," because a "stream" signifies reasoning from falsities, the "land" the church, and "its overflow by a stream" its destruction by falsities.

[35] In David:

Unless Jehovah were for us when man rises up against us, then the waters had overflowed us, the river had gone over our soul; then the waters of the proud had gone over our soul (Psalms 124:2, 4, 5).

The "waters of the proud" here mentioned, signify falsities favoring the love of self and confirming it, also the falsities of doctrine from self-intelligence; the "river" signifies reasoning from falsities against truths; this makes clear what is meant by "Unless Jehovah were for us, when man rises up against us," namely, when man from himself, from self-love, and from self-intelligence, rises up and endeavors to destroy the truths of the church; for this treats of Israel, by whom the church is signified; the "waters that had overflowed them," and the "rivers that had gone over their soul," signify falsities and reasonings from falsities, and the consequent destruction of the spiritual life that man has through truths and through a life according to them; "waters" signify falsities, "rivers" reasonings from them, and "overflowing and going over the soul" signifies the destruction of spiritual life.

[36] In Isaiah:

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

"Assyria" and its king signify in the Word the rational, here the rational perverted; so "his river" which was the Euphrates, means reasoning, and "the waters of the river" mean falsities confirmed by reasonings; these therefore are signified by "the waters of the river, strong and many," which are called "strong" from cupidity, and "many" from falsity; the abundance of falsities from evil destroying the truths of the good of the church is signified by "the waters of the river shall go up over all his channels, and over all his banks," also "he shall go through Judah, and shall overflow," "Judah" signifying the church where the Word is.

[37] In Jeremiah:

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

The "waters of Sihor," or of Egypt, signify false knowledges, or knowledges confirming falsities, and "the waters of the river" signify false reasonings from these, thus such as are from self-intelligence; that such falsities and reasonings must not be imbibed is what these words signify.

[38] In the same:

Towards the north, by the bank of the river Euphrates, have they stumbled and fallen. Who is this that cometh up like a stream, whose waters are tossed like the streams? Egypt cometh up like a stream, and his waters are tossed like streams; for he saith, I will come up, I will cover the earth, I will destroy the city and those that dwell in it (Jeremiah 46:6-8).

This signifies the destruction of the church and of its truths by false reasonings from confirming knowledges [scientifica]; the "north" signifies those in whom and from whom there is falsity, the "river Euphrates" false reasonings, "Egypt" confirming knowledges, the "waters that are tossed" falsities themselves, and "to come up, to cover the earth, to destroy the city and those that dwell in it," signifies the destruction of the church and of its doctrine, the "earth" meaning the church, the "city" doctrine of truth, and "those that dwell in it" its goods. Like things are signified by the Nile, "the river of Egypt," and by the Euphrates, "the river of Assyria," elsewhere in the Word (as in Isaiah 7:18, 19; 11:15, 16; Ezekiel 29:3-5, 10; 31:15; 32:2; Psalms 74:14, 15; 78:44; Exodus 7:17-21); also by "the rivers of Babylon" (Psalms 137:1). As all spiritual temptations come through falsities that break into the thoughts and infest the interior mind, thus through reasonings from falsities, so temptations are signified by the inundations of waters and by the irruptions of rivers and torrents. As in Jonah:

Thou hadst cast me into the depths, even into the heart of the seas; and the river was round about me; all Thy waves and Thy billows passed over me (Jonah 2:3).

In David:

The cords of death compassed me, and the brooks of Belial terrified me (Psalms 18:4).

In Matthew:

And the rain descended, and the rivers came, and the winds blew and beat upon that house; yet it fell not, for it was founded upon a rock (Matthew 7:25, 27).

In Luke:

When a flood arose, the stream dashed against that house and could not shake it; for it had been founded upon a rock (Luke 6:48, 49).

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