8314. 'Then the chiefs of Edom were dismayed' means a like feeling on the part of those leading a life of evil arising from self-love. This is clear from the meaning of 'the chiefs' as the leaders, thus each and every person, dealt with below; and from the representation of 'Edom' as those who, ruled by the evil of self-love, seize on falsities and cast aside truths, or as - in the sense abstracted from persons - the evil of self-love which embraces falsity and rejects truth, so that 'Edom' also represents those who lead a life of evil arising from that love, namely self-love. As regards the word 'chiefs', leaders are meant by it, or - in the sense abstracted from persons - leading features, and so each and every aspect. For when the word 'chiefs' is used, it implies each and every person under them, as when the word 'king' is used it implies all subjects of his kingdom; for the group takes its name from the most powerful person among them. When the term 'chiefs' or 'commanders' is mentioned in the Word general headings under which all else comes is meant, or leading features, as with 'tertiary commanders', 8150, 8276; and that term has reference to good, or in the contrary sense to evil. 'Princes' however likewise means general headings under which all else comes, or first and foremost features, 1482, 2089, 5044; but it has reference to truth.

[2] It should be recognized that in the Word there are terms that belong to the group of spiritual things and terms that belong to the group of celestial things; that is, there are terms serving to express such things as are matters of truth or faith, and terms serving to express such things as are matters of good or love. In addition there are terms that have reference to both. As soon as the person who is acquainted with these looks at or reads the Word, especially in its original language, he knows when such things as are matters of truth are the subject in the internal sense, and when such things as are matters of good are the subject. This is the situation with the meaning of 'princes' and 'chiefs'. 'Princes' means first and foremost features and is used in reference to the truths of faith, or in the contrary sense to falsities of faith, whereas 'chiefs' means leading features and is used in reference to the good of love, or in the contrary sense to the evils of love.

[3] So it is that those who ruled in Edom were called 'chiefs', as is evident from Genesis 36:15-19, 21, 29-30, 40-43. The reason why they were called 'chiefs' is that 'Edom' meant the good of celestial love, and in the contrary sense the evil of self-love. But among 'the sons of Ishmael', those who were set in authority over everyone else were not called 'chiefs' but 'princes', Genesis 25:16, because 'Ishmael' means those guided by truth, 3263, 3268, 4747. For the same reason the term 'princes' was used for those set in authority in Israel, Numbers 7:2, 10, 18, 24, 30, 36, 42, 48, 54, since 'Israel' represented those governed by the truth and good of faith. But those set in authority in Judah were called 'chiefs' since Judah' represented those governed by the good of love, as in Zechariah,

Let him be like a chief in Judah. Zechariah 9:7.

And in the same prophet,

The chiefs of Judah will say in their heart, I will strengthen ¹ for myself the inhabitants of Jerusalem in Jehovah Zebaoth, their God. On that day I will make the chiefs of Judah like a furnace of fire among pieces of wood. Zechariah 12:5-6.

Footnotes:

2336. That 'the street' means truth becomes clear from many places in the Word, as in John where the New Jerusalem is referred to,

The twelve gates were twelve pearls, each gate was one pearl; and the street of the city was pure gold, like transparent glass. Revelation 21:21.

[2] 'The New Jerusalem' is the Lord's kingdom which because it is being described as regards good and truth is described by walls, gates, and streets. By the last of these -'the streets' - are meant all avenues of truth which lead to good, that is, all those of faith which lead to love and charity. And because truths in this way become part of good, and so are made transparent from good, it is said that 'the street was pure gold, like transparent glass'. In the same book,

Out of the middle of the street of it, and of the river, on this side and on that, was the tree of life bearing twelve fruits. Revelation 22:2.

This also refers to the New Jerusalem or the Lord's kingdom. 'The middle of the street' is the truth of faith, by means of which good comes and which after that stems from good. 'The twelve fruits' are those called the fruits of faith, for 'twelve' means all things of faith, as shown in 577, 2089, 2129, 2130.

[3] In Daniel,

Know and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Leader, there will be seven weeks - and sixty-two weeks; and it will be restored and built with street and moat. Daniel 9:25.

This refers to the Coming of the Lord, 'it will be restored with street and moat' meaning that there will be truth and good at that time. The fact that Jerusalem was not restored and built at that time is well known; and that it is not to be restored and built anew anyone may also know provided he does not fix his ideas on a worldly kingdom but on a heavenly kingdom meant in the internal sense by Jerusalem.

[4] In Luke,

The householder said to his servant, Go out quickly into the streets and lanes of the city and bring in here the poor, the maimed, the lame, and the blind. Luke 14:21.

People who confine themselves to the sense of the letter gain nothing more from this verse than the idea that the servant was to go everywhere, and that this is what is meant by 'streets and lanes', and that he was to fetch in everybody, and that this is what is meant by 'the poor, the maimed, the lame, and the blind'. But each and all of these words, being the Lord's, embody arcana within them. The command that he should go out into the streets and lanes means that he was to search everywhere for some genuine truth, that is, for truth which shines out of good, or through which good shines. The command that he should bring in the poor, the maimed, the lame, and the blind, means that such people were to be brought in as had in the Ancient Church been called the poor, maimed, lame, or blind - that is, he was to bring in those who were such as regards faith but who had led good lives, and who for this reason ought to be taught about the Lord's kingdom - thus to bring in gentiles who were as yet uninformed.

[5] Because 'streets' meant truths it was a representative custom among the Jews to teach in the streets, as is evident from Matthew 6:2, 5, and Luke 13:26-27. Wherever 'streets' are mentioned in the Prophets they mean in the internal sense either truths or things contrary to truths, as in Isaiah,

Judgement is cast away backwards, and justice stands afar off, for truth has stumbled in the street, and uprightness cannot come in. Isaiah 59:14.

In the same prophet,

Your sons fainted and lay at the head of every street. Isaiah 51:20.

In Jeremiah,

Death has come up into our windows, it has entered our palaces, cutting off the small child from the street and the young men from the lanes. Jeremiah 9:21.

[6] In Ezekiel,

By means of the hoofs of his horses Nebuchadnezzar will trample all your streets. Ezekiel 26:11.

This refers to Tyre, which means cognitions of truth, 1201. 'The hoofs of the horses' are facts which pervert the truth. In Nahum,

In the streets the chariots rage; they rush about in the lanes. Nahum 2:4.

'Chariots' stands for the doctrine of truth, which is said 'to rage in the streets' when falsity has replaced truth. In Zechariah,

Old men and old women will again dwell in the streets of Jerusalem. And the streets of the city will be full of boys and girls playing in the streets. Zechariah 8:4-5.

This refers to affections for truth, and consequent forms of joy and gladness. There are other places besides these, such as Isaiah 24:11; Jeremiah 5:1; 7:34; 49:26; Lamentations 2:11, 19; 4:8, 14; Zephaniah 3:6.