1022. To give unto her the cup of the wrath of his anger. That this signifies its devastation by the dire falsities of evil, is evident from the signification of a cup, as denoting falsity from hell, which is the falsity of evil (concerning which see n. 960); and as it appears as if God were angry and wrathful on account thereof, it is called the cup of the wrath of the anger of God, wrath on account of falsity, and anger on account of evil. Therefore by giving her that cup is signified to devastate; for the falsity of evil from hell devastates all the good and truth of the church. That the church meant by Babylon is thus devastated will be seen in the two following chapters.

Concerning the Tenth Precept, "Thou shalt not covet (or desire) thy neighbour's wife, his man-servant, or his maid-servant, his ox, or his ass."

[2] These lusts extend to what are man's own, since the wife, the man-servant, the maid-servant, the ox, and the ass are in his house. And by those things in a man's house, in the spiritual internal sense, are meant what are his own; that is to say, by the wife is meant the affection of spiritual truth and good; by the man-servant and maid-servant, the affection of rational truth and good serving the spiritual, and by the ox and the ass, the affection of natural good and truth. These affections are signified by such things in the Word. But whereas to covet and desire those affections is to will and to covet the subjection of the man to one's own power and authority, therefore it follows, that by the lusts of those things are meant those of the love of self, that is, of the love of ruling; for thereby a man makes the things belonging to his neighbour his own.

[3] From those things it is evident that the lust of the ninth precept is that of the love of the world; and that the lusts of this precept are those of the love of self. For, as said before, all lusts pertain to love; for it is the love which covets. And as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth precept has reference to the love of the world, and that the lusts of this precept have reference to the love of self, particularly to the love of ruling.

That from these two loves all evils and the falsities therefrom take their rise may be seen above (n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016); and in the Doctrine of the New Jerusalem 65-83).

171. And who have not known the depths of Satan, as they speak. That this signifies being ensnared by them is evident from the circumstance that the loves of self and of the world reign in the hells, and that those loves are altogether opposite to love to the Lord and love towards the neighbour, which reign in heaven. Satan, by whom is meant hell (as may be seen above, n. 120), continually inspires the love of self and of the world, and a man also receives these loves with delight, because they are in him hereditarily, and consequently are his proprium; thus hell insinuates itself into man, and ensnares him. This is what is signified by the depths of Satan. There are also few who are acquainted with this fact, for those loves, being the hereditary proprium of man, draw his mind to themselves by allurements from delight, and thus draw him away from the delights of the loves of heaven, even until he does not know what heavenly delights are. The former delights, or those of the love of self and of the world, close the internal man, and open the external; and so far as the latter is opened, so far the former is closed, until at length a man is in total and thick darkness in regard to the things of heaven and the church, although he is in light (lumen) in regard to the things of self and of the world. (These things may be seen more fully described in the work, Heaven and Hell, in the article where it is shown that the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19; and in the article where it is shown, that all who are in the hells are in evils and thence in falsities from the loves of self and of the world, and that those loves are the infernal fire, n. 551-565 and n. 566-575; and also in The Doctrine of the New Jerusalem 65-83, where those two loves are treated of.)