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.

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).

159.Because thou permittest that woman Jezebel. That this signifies the delight of the love of self and of the world is evident from the signification of that woman Jezebel, as denoting the church entirely perverted; for by woman in the Word is signified the church (see Arcana Coelestia 252, 253, 749, 770, 6014, 7337, 8994), in this case the church perverted. And because all perversion of the church exists from these two loves, - the love of self and the love of the world - by Jezebel is signified the delight of those loves; and the church in which those loves reign, is called the woman Jezebel from this fact, that by Jezebel the wife of Ahab, in the Word, was represented the delight of those loves, and thereby the perversion of the church; for all the things written in the Word, even in its historical parts, are representative of such things as pertain to the church (see The Doctrine of the New Jerusalem 249-266). The reason why all perversion of the church exists from these two loves when they obtain the ascendancy over heavenly love is, that they are entirely opposed to the two loves that constitute heaven and the church, these being love to the Lord and love to the neighbour, and that from those two opposite loves exist all evils and falsities therefrom (see The Doctrine of the New Jerusalem 59, 61, 65-83; and the work, Heaven and Hell 252, 396, 399, 400, 486, 551-565, 566-575).

[2] That Jezebel, the wife of Ahab, represented the things here mentioned will be seen presently; but something shall first be said concerning the delights of man's loves.

The quality of every man is according to his love, and all the delight of his life is from his love; for whatever favours his love he perceives to be delightful, and whatever is adverse to his love, undelightful. Hence, whether it be said that the quality of man is according to his love, or according to the delight of his life, it amounts to the same thing. Those therefore, who are loves of self and of the world, that is, in whom these loves reign, have no other delight of life, or no other life, than infernal life. For those loves, or the delights of life therefrom, which are perpetual, turn all their thoughts and intentions to self and the world, and in proportion as they do this, in the same proportion they immerse them in man's proprium, which he has from heredity, and thus at the same time in evils of every kind; and so far as man's thoughts and intentions are turned to his hereditary proprium, which in itself is nothing but evil, so far are they turned away from heaven.

For the interiors of man, which belong to his mind, that is, those of his thought and intention, or to his understanding and will, are actually turned downwards to his own loves, that is, to self, where the love of self and the delights thereof reign, and outwards, that is, from heaven to the world, where the love of the world reigns with its delights. But it is otherwise when a man loves God above all things, and his neighbour as himself; in this case the Lord turns the interiors of man's mind or of his thought and intention to Himself, and thus averts them from his proprium, and raises them up, and this in a manner altogether unknown to him. This is why man's spirit, which is the man himself, after its release from the body, is actually turned to its own love, because that constitutes the delight of his life, and indeed is his life. (That all spirits are actually turned to their own loves, may be seen in the work, Heaven and Hell 17, 123, 142-145, 151, 153, 272, 510, 548, 552, 561; and above, n. 41.)

[3] What has been said may receive some degree of illustration from the fact, that all the most minute parts of the body turn themselves to the common centre of our earth, which is called the centre of gravity; this is why men, wherever they are, even those who are in the opposite direction, and are called antipodes, stand upon their feet. But this centre of gravity is only the centre of gravity in nature; but there is another centre of gravity in the spiritual world, and this, with man, is determined from the love in which he is; downwards if his love is infernal, and upwards if his love is heavenly. Wherever man's love is determined, there also his thoughts and intentions are determined; for these are in the spiritual world, and are actuated by the forces which are there. From these things it is now evident, that the perversion of the church, signified by the woman Jezebel, takes place with man solely from the loves of self and of the world, because these loves turn the interiors of his mind downwards, and thus avert them from heaven. It is said, the perversion of the church with man, because the church is in man, as heaven is in an angel; every church is constituted of those who belong to it, and not of others, although born where the church is. This can be clearly understood from the fact that love and faith constitute the church; and love and faith must be in man, therefore the church also must be in him. (That heaven is in an angel, and that the church is in man, may be seen in the work, Heaven and Hell 33, 53, 54, 57, 454; and in The Doctrine of the New Jerusalem 232, 233, 241, 245, 246.)