9348. Because it will be a snare to thee. That this signifies by reason of the allurement and deception of evils, is evident from the signification of “a snare,” when said of evils, as being allurement and deception. That evils allure and deceive, is because all evils spring from the loves of self and of the world (see n. 9335), and the loves of self and of the world are born with man, and from this he feels the delight of his life from the moment of his birth; nay, from this he has life. Wherefore these loves, like the unseen currents of a river, continually draw the thought and the will of man away from the Lord to self, and away from heaven to the world, thus away from the truths and goods of faith to falsities and evils. Reasonings from the fallacies of the senses are then of especial force, and also the literal sense of the Word wrongly explained and applied.

[2] These two sources of error, and also those previously mentioned, are what are meant in the spiritual sense of the Word by “snares,” “nooses,” “pits,” “nets,” “ropes,” “gins,” and also by “frauds” and “deceits;” as in Isaiah:

Dread, and the pit, and the snare, are upon thee, O inhabitant of the earth; whence it shall come to pass that he who fleeth from the voice of the dread shall fall into the pit; and he that cometh up out of the pit shall be taken in the snare; for the floodgates from on high are opened, and the foundations of the earth have been shaken (Isaiah 24:17-18).

Fear, the pit, and the snare, are upon thee, O inhabitant of Moab. He that fleeth from the fear shall fall into the pit; and he that cometh up out of the pit shall be taken in the snare (Jeremiah 48:43-44).

“Dread” and “fear” denote a disturbance and commotion of the mind when it hesitates between evils and goods, consequently between falsities and truths; “the pit” denotes falsity brought in through reasonings from the fallacies of the senses to favor the delights of the loves of self and of the world; “the snare” denotes the allurement and deception of evil thence derived.

[3] In Isaiah:

They shall go, and stumble backward, and be broken, and ensnared, and taken (Isaiah 28:13);

“to stumble backward” denotes to turn themselves away from good and truth; “to be broken” denotes to dissipate truths and goods; “to be ensnared” denotes to be allured by the evils of the loves of self and of the world; “to be taken” denotes to be carried away by them.

[4] In Ezekiel:

The mother of the princes of Israel is a lioness; one of her whelps learned to seize the prey, he devoured men; the nations heard of him; he was taken in their pit; and they brought him with hooks into the land of Egypt. Afterward he ravished widows, and laid waste cities; the land was desolate, and the fullness thereof, by the voice of His roaring. Therefore the nations lay in wait for him round about from the provinces; and they spread their net over him; he was caught in their pit. They put him in a cage with hooks, and brought him unto the king of Babel in nets, that His voice should no more be heard on the mountains of Israel (Ezekiel 19:1-4, 7-9).

The successive profanation of truth through the allurements of falsities from evils is here described; “the mother of the princes of Israel” denotes the church where are primary truths (that “mother” denotes the church, see n. 298, 2691, 2717, 4257, 5581, 8897; and that “the princes of Israel” denote primary truths, n. 1482, 2089, 5044); a “lioness” denotes falsity from evil perverting the truths of the church; “a lion’s whelp” denotes evil in its power (n. 6367); “to seize the prey and devour men” denotes to destroy truths and goods, for “man” denotes the good of the church (n. 4287, 7424, 7523); “nations” denote evils (see n. 1259, 1260, 1849, 2588, 4444, 6306); “the pit in which he was caught by the nations” denotes the falsity of evil (n. 4728, 4744, 5038, 9086); “the land of Egypt into which he was brought with hooks” denotes the memory-knowledge through which is falsity (n. 9340); “to ravish widows” denotes to pervert the goods which long for truth (that “to ravish” denotes to pervert, see n. 2466, 2729, 4865, 8904; and that “widows” denote goods that long for truth, n. 9198, 9200); “to lay waste cities” denotes to destroy the doctrinal things of the truth of the church (n. 402, 2268, 2449, 2943, 3216, 4478, 4492, 4493); “to desolate the land and the fullness thereof” denotes to destroy all things of the church (n. 9325); “the voice of roaring of the lion” denotes falsity; “to spread the net over him” denotes to allure by the delights of earthly loves and by reasonings from them; “to bring to the king of Babel” denotes the profanation of truth (n. 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326).

[5] That such things do not come to pass when a man does not love himself and the world above all things, is thus described in Amos:

Will a lion roar in the forest if he hath no prey? Will a bird fall upon a snare of the earth if there is no noose for him? Shall a snare spring up from the earth if taking it hath taken nothing (Amos 3:46)?

[6] That in the spiritual sense “a snare” denotes allurement and deception through the delights of the loves of self and of the world, thus the allurement and deception of evils, and this through reasonings from the fallacies of the senses which favor these delights, is plain to everyone; for ensnarings and entrappings are from no other source. Neither do the diabolical crew assail anything in a man except these his loves, which they delight in every possible way until he is caught, and when he has been caught the man reasons from falsities against truths, and from evils against goods. Nor is he then content with this, but also takes delight in ensnaring and alluring others to falsities and evils. The reason why he also takes delight in this, is that he is then one of the diabolical crew.

[7] As “snare,” “noose,” and “net,” signify such things, they also signify the destruction of the spiritual life, and thus perdition; for the delights of these loves are what destroy and lead into perdition, because, as before said, all evils spring from these loves. For from the love of self springs contempt for others in comparison with self, next derision and abuse, afterward enmity if they do not favor, and finally the delight of hatred, the delight of revenge, thus the delight of violence, nay, of cruelty. In the other life this love climbs so high, that unless the Lord favors those who have it, and gives them dominion over others, they not only despise Him, but also deride the Word which treats of Him, and finally they act against Him from hatred and revenge; and insofar as they cannot do anything against Him, they practice such things with violence and cruelty against all who profess Him. From this it is plain whence it comes that there is such a diabolical crew, namely, from the love of self. And therefore as “a snare” signifies the delight of the love of self and of the world, it also signifies the destruction of spiritual life, and perdition; for everything of faith and love to the Lord, and everything of love toward the neighbor, are destroyed by the delight of the love of self and of the world wherever it has dominion (see what was cited in n. 9335).

[8] That these loves are the origins of all evils, and that hell is from them and in them, and that these loves are the fires there, is at this day unknown in the world; when yet it might be known from the fact that these loves are opposite to love toward the neighbor and love to God, and that they are opposite to humility of heart, and that from them alone arise all contempt, all hatred, all revenge, and all violence and cruelty, as anyone may know who reflects.

[9] That “a snare” therefore signifies the destruction of spiritual life, and perdition, is plain from the following passages.

In David:

Upon the wicked, Jehovah shall rain snares, fire and sulphur (Psalms 11:6); where “fire and sulphur” denote the evils of the love of self and of the world. (That “fire” has this signification, see n. 1297, 1861, 5071, 5215, 6314, 6832, 7324, 7575, 9144; and also “sulphur,” n. 2446.) Hence it is plain what is meant by “snares.”

In Luke:

Lest that day come upon you suddenly; for as a snare shall it come upon all who dwell upon the face of the whole earth (Luke 21:34-35); where the subject treated of is the last time of the church, when there is no faith because no charity, for the loves of self and of the world will then reign, and from these loves comes perdition, which is the “snare.” In Jeremiah:

Among My people are found the wicked; they watch, as fowlers stretch nets; they set a trap that they may catch men (Jeremiah 5:26).

They that seek after my soul stretch snares; and they that seek mine evil speak perditions, and meditate deceits all the day long (Psalms 38:12).

Guard me from the hands of the noose they have laid for me, and from the snares of the workers of iniquity. Let the wicked fall together into their own nets, while I pass over (Ps 141:9-10)

He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a snare and for a noose to the inhabitant of Jerusalem. Many among them shall stumble, and fall, and be broken, and be snared, and be taken (Isaiah 8:14-15).

The Lord is here treated of. “A stone of stumbling and a rock of offense” denote the giving of offense; “a snare” and “a noose” denote perdition, namely, that of those who attack and endeavor to destroy the truths and goods of faith in the Lord through falsities which favor the loves of self and of the world; for all the proud are not only offended, but are also ensnared by the fact that the Divine has appeared in a human form, and this not in royal majesty, but in a despised shape. From all this it is now evident that by “it will be a snare,” is signified the allurement and deception of evils, and the consequent perdition; as also elsewhere in Moses:

Make not a covenant with the inhabitant of the land upon which thou shalt come, lest it be for a snare in the midst of thee (Exodus 34:12).

Thou shalt not serve their gods; for this will be a snare to thee (Deuteronomy 7:16).

Take heed to thyself that thou be not ensnared after the nations, and that perchance thou seek their gods (Deuteronomy 12:30);

“the nations” denote evils, and the falsities thence derived.

9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines. That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (see n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (see n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith. The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord’s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him. Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. (That this is so, see n. 1585, 1866, 4116, 4240, 6516.) From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith. But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications.)

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice. But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord’s Divine mercy, a fuller statement shall be made elsewhere. Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Genesis 1:6-7; n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of Jeremiah 25:20; 47:1-7 ekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; and Psalm 56, title; 60:8 83:7; 108:9. The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities. For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity. Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who know Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Psalms 87:3-4).

The “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7).

The perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. (That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, see n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234; and that “the land of Egypt” denotes memory-truth, has been shown above.) The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jeremiah 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your head, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, (Joel 3:6));

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities. (That “silver and gold” denote truths and goods, see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932)

[9] In Obadiah:

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obad. 1:19).

The setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. They shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isaiah 11:12, 14);

here by “Israel” and “Judah” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love; “to fly upon the shoulder of the Philistines” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762). That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge of the interior truths of faith, and by Abraham and Isaac was represented the Lord, and by their sojourning the instruction of the Lord in the truths and goods of faith and of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (see Genesis 20), and also Isaac (Genesis 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Genesis 21:22, to the end), and also with Isaac (Genesis 26:26, to the end); on which subject may be seen the explications given at these chapters.