1045. Having a golden cup in her hand full of the abominations and uncleanness of her whoredoms. That this signifies doctrine from goods and truths profaned, is evident from the signification of a cup, as denoting falsity from hell. For the signification of a cup is the same as that of wine; and by wine is signified truth from heaven, and, in the opposite sense, falsity from hell (see (n. 887, 960, 1022). And because a cup signifies truth or falsity; and the doctrine of every church is either that of truth or of falsity - for all the truth or falsity of the church is contained in doctrine - therefore by a cup is also signified doctrine, and by a golden cup, the doctrine of falsity from evil.

[2] Similarly in Jeremiah:

"A golden cup is Babel in the hand of Jehovah, making drunken the whole earth" (51:7).

It is called a golden cup for the same reason that the woman is said to be clothed in crimson and scarlet, and decked with gold, precious stones, and pearls, namely, from appearance in externals, although, in internals, it is as a cup full of abominations and uncleanness. For it is as the Lord says of the externals and internals with the scribes and Pharisees:

"Woe to you, scribes and Pharisees, who make clean the outside of the cup and platter, but within they are full of extortion and excess. And ye make yourselves like to whitened sepulchres, which indeed appear beautiful outwardly, but within are full of bones of the dead and all uncleanness" (Matthew 23:25-27).

It is also evident from the signification of abominations, as denoting the profanations of good, of which we shall speak presently; and from the signification of the uncleanness of whoredom, as denoting the profanation of truth. For whoredom signifies the falsification of truth, as above, hence the uncleanness thereof signifies profanation.

[3] As to the profanations signified by abominations, they are the perversions of the holy things of the church; thus, the turning of its goods into evils, and its truths into falsities. They are called abominations, because the angels abominate them; for so far as they were the holy things of the church, from goods and truths from the Word, they ascend into heaven; but so far as they were applied to evils, and thus profaned, they carry with them that which is infernal, concealed within. Consequently, they are perceived as things dead, in which there once was a living soul, and therefore heaven abominates and detests them.

[4] That such things are meant by abominations in the Word, is evident from the account of the abominations of Jerusalem. Thus in Ezekiel:

As that she took off the garments of her adorning which were given to her, and made herself variegated lofty places, and played the harlot upon them.

That of the gold and silver given to her, she made herself images of a male, with which she also committed whoredom.

That the oil, the incense, the bread, fine flour, and honey, which were given to her, she made into an odour of rest.

That they sacrificed their sons and their daughters.

That she committed whoredom first in Egypt, and afterwards with the sons of Asshur, and lastly with the Chaldeans. Besides several other things which are there called abominations (16:2-63).

By all these things are signified the profanations of the Word, of the church, and of worship. Similarly in other passages where abominations are either recounted or spoken of:

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; Dan. 9:27; 11:31; and elsewhere.

1016. Such as was not since there were men on the earth. That this signifies that it was manifestly more inverted than ever before in the countries where the church is, is evident from the signification of the earthquake being such, as denoting the state of the church changed more than hitherto, thus manifestly inverted; and from the signification of the men who were upon the earth, as denoting with those who belong to the church, thus who are in the countries where the church is. The subject here treated of is especially the state of the church with the Reformed, not with the Babylonians, these being treated of afterwards. That the state of the church has been turned into its contrary, is evident from this, that at this day it is not known what good and truth are, nor, indeed, what love and faith are; for love they call faith; works they call faith; good they call faith; truth they call faith; and yet they do not at all see whether the received faith, in which everything of the church is included, is the faith of truth, because it consists of mere incomprehensibilities.

Continuation concerning the Seventh Precept:-

[2] Because hatred is infernal fire, it is clear that it must be removed before love, which is heavenly fire, can flow in, and by the light from itself give life to a man; and that infernal fire cannot possibly be removed, unless he knows the origin of hatred, and what it is, and afterwards turns away from it and shuns it.

Hatred of the neighbour is hereditarily in every man, for every one is born into the love of self and of the world. Wherefore, he conceives hatred, and from it he is inflamed against all those who do not make one with him, and favour him, especially against those who oppose his lusts. For no one can love himself above all things, and, at the same time, love the Lord; and no one can love the world above all things, and, at the same time, love his neighbour, because no one can serve two masters at the same time; he is bound to despise and hate the one, while he honours and loves the other. Hatred especially prevails with those who are in the love of ruling over all; with the rest it is enmity.

[3] What hatred is shall also be stated. Hatred has in itself a fire, which is the endeavour to kill men; that fire is shown by anger. There is, as it were, a hatred and an anger thence prevalent with the good against evil. This, however, is not hatred but aversion to evil. Nor is it anger, but a zeal from good, in which heavenly fire inwardly lies concealed. For they turn away from evil, and are as if they were angry at their neighbour, in order that they may remove the evil, and thereby consult for the good of their neighbour.