9261. Keep thee far from the word of a lie. That this signifies an aversion for the falsity of evil, is evident from the signification of “a lie,” as being falsity from evil (see n. 8908, 9248). The reason why there is signified falsity from evil is that this falsity must be kept far away, because it derives its essence from evil; and evil and good are opposites; for evil is from hell, and good is from heaven, and there it is from the Lord. But falsity not derived from evil, which is the falsity of ignorance, is not of such a nature (see n. 1679, 2863, 4551, 4552, 4729, 4736, 6359, 7272, 7574, 8149, 8311, 8318, 9258). And from the signification of “keeping far away,” as being to feel aversion for. That “removal far away” denotes aversion, originates from the removals of this kind which appear in the spiritual world, in that they are according to dissimilarities, differences, and aversions, in respect to the things of spiritual life. For those who appear there in one place are in a like state of the affections and of the derivative thoughts; but as soon as they are at variance, they are separated and go far away from one another; and this according to the degree of their variance. This comes to pass because in the spiritual world both spaces and times are states, and therefore distances are differences of states. Nevertheless, before the external sight, states appear there as spaces, and their differences as distances. (That spaces and distances, and also times, are states, see n. 1273-1277, 1376-1382, 2625, 3356, 3387, 3404, 3638-3641, 4321, 4882, 7381, 9104; but that nevertheless there are appearances of spaces and distances, which originate from changes of state in the interiors, n. 5605.) From this it is now evident that in the internal sense “removal far away” denotes aversion.

9248. Thou shalt not take up a report of emptiness. That this signifies no listening to falsities, is evident from the signification of “taking up a report,” as being to hear and do, thus to listen, for in the original tongue “a report” is expressed by a term which means “hearing;” and from the signification of “emptiness,” as being falsity, and indeed the falsity of doctrine and of religion, as can be seen from the following passages.

In Ezekiel:

There shall be no more any vision of emptiness and flattering divination, in the midst of the house of Israel (Ezekiel 12:24);

“vision of emptiness” denotes false revelation. In the same:

They have seen emptiness and the divination of a lie. Because ye speak emptiness, and see a lie, therefore behold I am against you, that Mine hand may be against the prophets that see emptiness, and that divine a lie (Ezekiel 13:6-9);

“the prophets,” of whom it is here said that they “see emptiness and divine a lie,” signify those who teach, and in the abstract sense the teaching or doctrine (n. 2534, 7269); and “seeing” is predicated of “the prophets,” who therefore were in ancient times called “seers” (1 Samuel 9:9); and “divining” also is predicated of them.

[2] By “seeing,” or by “vision,” when predicated of the prophets, is signified in the internal sense the revelation which has regard to doctrine; and by “divining,” or by “divination,” is signified the revelation which has regard to life; and as “emptiness” signifies the falsity of doctrine, and “a lie” the falsity of life, it is said, “they have seen emptiness and the divination of a lie.” Again:

In seeing thou hast emptiness, in divining thou hast a lie (Ezekiel 21:29).

The teraphim speak iniquity, and the diviners see a lie, and they speak dreams of emptiness (Zech. 10:2).

The prophets have seen vanity (Lam. 2:14).

That “emptiness” denotes the falsity of doctrine and of religion, is also plain in Hosea:

They are become emptiness; in Gilgal they sacrifice bullocks (Hos. 12:11).

My people have forgotten Me, they have burned incense to emptiness (Jeremiah 18:15).

In like manner in Isaiah 5:18; 30:28; 59:4; Psalms 12:2; 119:37; 144:8, 11.