1045. Having in her hand a golden cup, full of abominations and the uncleanness of whoredoms, signifies having doctrine from profaned goods and truths. This is evident from the signification of a "cup," as being falsity from hell, for a "cup" has a similar signification as "wine," and "wine" signifies truth from heaven, and in the contrary sense falsity from hell (See n. 887, 960, 1022). And as a "cup" signifies truth or falsity, and the doctrine of every church is either of truth or of falsity, for all truth or falsity of the church is contained in doctrine, so a "cup" also signifies doctrine, and "a golden cup" the doctrine of falsity from evil.

[2] As in Jeremiah:

Babylon is a golden cup in the hand of Jehovah, making the whole earth drunken (Jeremiah 51:7).

It is called "a golden cup" for the same reason that the woman is said to be "arrayed in purple and scarlet, and inwrought with gold, precious stones and pearls," that is, from the appearance in externals; and yet in internals it is like a cup "full of abominations and uncleanness." For it is like what the Lord says of the externals and internals with the Scribes and Pharisees:

Woe unto you Scribes and Pharisees, who cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. And ye make yourselves like unto whited sepulchers, which outwardly appear beautiful, but within are full of bones of the dead and all uncleanness (Matthew 23:25-27).

The above is evident also from the signification of "abominations," as being the profanations of good (of which presently); also from the signification of "the uncleanness of whoredom," as being the profanation of truth. For "whoredom" signifies falsification of truth (See above), therefore its "uncleanness" signifies profanation.

[3] In regard to the profanations that are signified by "abominations," they are perversions of the holy things of the church, thus conversions of its goods into evils, and of its truths into falsities. They are called "abominations" because the angels abominate them; for so far as they have been holy things of the church, derived from goods and truths from the Word, they ascend into heaven; but so far as they have been applied to evils, and thus profaned, they carry with them what is infernal, which lies hidden within; and consequently they are perceived as things dead, in which there was once a living soul; and this is why heaven abominates and detests them.

[4] That this is the meaning of "abominations" in the Word is evident from the account of the abominations of Jerusalem in Ezekiel:

As that she took of the garments of her adorning which were given to her, and made for herself high places of various colors, and committed whoredom upon them;

That of the gold and silver given to her, she made herself images of a male, and committed whoredom with them;

That the oil, incense, bread, fine flour, and honey, that were given to her, she gave for an odor of rest;

That they sacrificed their sons and daughters;

That she committed whoredom first in Egypt, and afterwards with the sons of Assyria, and finally with the Chaldeans; besides other things that are there called abominations. (Ezekiel 16:2-63).

All these things signify profanations of the Word, of the church, and of worship. So in other passages where abominations are either recounted or mentioned (as Jeremiah 7:9, 10; 16:18; 32:35; Ezekiel 5:11; 7:19, 20; 8:6-18; 11:21; 14:6; 20:7, 8; Deuteronomy 7:25, 26; 12:31; 18:9, 10; Matthew 24:15; Mark 13:14; Daniel 9:27; 11:31).

2001. Il est dit Dieu, parce que le Seigneur est représenté par le Dieu Schaddaï qu'Abram a adoré ; et aussi parce qu'il s'agit du Vrai qui doit être uni au Bien : cela est évident d'après ce qui vient d'être dit. Dans la Parole, le Seigneur est parfois nommé Jéhovah, parfois Jéhovah-Dieu, parfois le Seigneur Jéhovah, parfois Dieu, et cela toujours d'après une cause cachée dans le sens interne ; quand il s'agit de l'amour ou du bien, et de l'Eglise céleste, il est appelé JEHOVAH ; mais quand il s'agit de la foi ou du vrai, et de l'Eglise spirituelle, il est appelé Dieu, et cela constamment : la raison, c'est que l'Etre même du Seigneur appartient à l'amour, et que l'Etre qui en précède appartient à la foi, numéros 709, 732 ; ici donc il est dit Dieu, parce qu'il s'agit du Vrai qui doit être uni au Bien ; une seconde raison ici, c'est que le Seigneur a voulu être représenté par le Dieu Schaddaï qu'Abram a adoré ; c'est pour cela que le nom Dieu continue à être employé dans la suite, car dans ce Chapitre Jéhovah n'est nommé qu'une fois, et Dieu l'est plusieurs fois, comme dans les Versets, 7, 8, 15, 18, 22, 23.