9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

8902. Thou shalt not kill. That this signifies not to take away spiritual life from anyone, also not to extinguish faith and charity, as also not to hold the neighbor in hatred, is evident from the signification of “killing,” as being to deprive of spiritual life. That “killing” means this in the internal sense, is because in this sense spiritual life, or the life of heaven with man, is treated of; and spiritual life, or the life of heaven with man, is the life of faith and of charity; therefore by “not to kill” is signified also not to extinguish faith and charity in anyone. The reason why “not to kill” is also in the internal sense not to hold the neighbor in hatred, is that he who holds in hatred continually wishes to kill, and also would kill in act unless prevented by the fear of the penalty, of the loss of life, of reputation, and the like. For hatred is of evil, is contrary to charity, and breathes nothing but the murder of him whom it hates: in the world the murder of his body; in the other life the murder of his soul. This is meant by the words of the Lord in Matthew:

Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, that whosoever is angry with his brother rashly shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the Gehenna of fire (Matthew 5:21-22).

Hatred against the neighbor is meant by being “angry with the brother rashly,” and the degrees of its increase are described by saying to him “Raca,” and by calling him “a fool” (that anger is a turning away from charity, and is from evil, thus that it is hatred, see n. 357, 4164, 5034, 5798, 5887, 5888).

[2] That in the internal sense “to kill” denotes to take away spiritual life from anyone, consequently to extinguish faith and charity, is evident from almost all the passages in the Word where a “killing,” or “to kill,” is mentioned, as in Isaiah:

Behold the day of Jehovah cometh, cruel, and of indignation, and of wrath, and of anger; to make the land a waste, and He shall destroy the sinners thereof out of it. Then the stars of the heavens and the constellations thereof shall not shine with their light, the sun shall be darkened in his rising, and the moon shall not cause her light to shine. I will visit the wickedness upon the world, and their iniquity upon the wicked. I will make a man more rare than pure gold, and the son of man than the gold of Ophir. Everyone that is found shall be thrust through, and everyone that is gathered shall fall by the sword. Their infants shall be dashed in pieces before their eyes; their houses shall be spoiled, and their wives ravished. Their bows shall dash the young men in pieces, their eye shall not spare sons (Isaiah 13:9-12, 15-16, 18).

The subject treated of in this passage is the last time of the church, when there is no longer any faith and charity, which time is “the day of Jehovah cruel, full of indignation, of wrath, and of anger.” Everyone can see that something else is here meant than that which the words nakedly declare; but what is meant cannot be known except from the significations of the words in their spiritual sense. In this sense “the land” denotes the church (n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011, 8732); therefore “to make the land a waste, and to destroy the sinners out of it” signifies that the man of the church is then without faith and charity.

[3] “Stars” and “constellations” denote the knowledges of truth and good (see n. 2120, 2495, 2849, 4697), and these are said “not to shine with their light,” when they are no longer illuminated by the light of heaven which flows in through the faith of charity. That “the sun” denotes love to the Lord, and “the moon” faith in Him, see n. 2120, 2441, 2494, 3636, 3643, 4060, 4321, 4696, 5097, 5377, 7078, 7083, 7171, 7173, 8644, 8812; therefore “the sun being darkened in his rising,” signifies that love to the Lord cannot arise with man; and “the moon not causing her light to shine,” signifies that neither can charity and faith arise, thus that man cannot any longer be regenerated.

[4] “To make a man more rare than pure gold, and the son of man than the gold of Ophir,” signifies that good is no longer seen, nor truth; for by “man” is signified the good of the church (n. 4287, 8547), and by “the son of man” truth from good, in the supreme sense the Divine truth proceeding from the the Lord, (n. 1729, 1733, 2813, 3704). That “everyone found shall be thrust through” signifies that all will perish by reason of the evil of falsity; and that “everyone that is gathered shall fall by the sword” signifies that they will perish by reason of falsity (that “to be thrust through” denotes to perish by reason of the evil of falsity, see n. 4503; also that “to fall by the sword” denotes to perish by reason of falsity, n. 2799, 4499, 7102, 8294).

[5] The “infants being dashed in pieces” signifies that they will utterly extinguish innocence, for “infants” denote innocence (n. 430, 2126, 3183, 3494, 5608). The “wives being ravished” signifies that the goods of truth will be perverted by the evils of falsity, for “wives” denote the goods of truth (n. 2517, 4510, 4823, 7022), and “to be ravished” denotes to be perverted (see n. 2466, 4865). That “their bows shall dash the young men in pieces” signifies that the truths of good will perish through the doctrines of falsity from evil; for a “bow” denotes the doctrine of truth, and in the opposite sense the doctrine of falsity (n. 2686, 6422, 8800); “young men” denote truths confirmed (n. 7668). “And their eye shall not spare sons” signifies that he who understands truths will nevertheless extinguish them, for “sons” denote truths (n. 489, 491, 533, 1147, 2803, 2813, 3373, 4257, 5542); and “the eye” denotes the understanding of truth (n. 2701, 4403, 4421, 4523-4534). From all this it is now clear what is meant by the above prophetic words, namely, that when the church arrives at its end, all truth and all good will perish. It is also evident from what has been said, that “to be thrust through,” “to be dashed in pieces,” in a word “to be killed,” denotes the extinction of faith and charity.

[6] In Jeremiah:

Drag them away like a sheep for the slaughter, and destine them for the day of killing. How long shall the land mourn, and the herb of every field wither? For the wickedness of them that dwell therein, the beasts shall be consumed and the bird (Jeremiah 12:3-4).

“The day of killing” here denotes the time of the vastated church, which is its last time, when there is no longer faith because there is no charity; “the land shall mourn” denotes the church; “the herb of every field shall wither” denotes that every truth of the church will do so; “the beasts and the bird shall be consumed” denotes that goods and truths will be so. (That “the land” denotes the church, see just above; that “the herb of the field” denotes the truth of the church, see n. 7571; that “the field” denotes the church, n. 2971, 3310, 3766 that “beasts” denote goods and the affections of good, n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198 that “birds” denote truths and the affections of truth, n. 5149, 7441.) From all this it can be seen what is the internal sense of these words, and also that what is spiritual and holy of the church and of heaven is in all the particulars; and that without the internal sense it would not in any wise be understood what is meant by “the day of killing,” by that “the earth shall mourn,” that “every herb of the field shall wither,” and that “the beasts and the bird shall then be consumed.”

[7] In Zechariah:

Thus said Jehovah thy God, Feed the sheep of the killing, whose possessors kill them, and do not own themselves guilty (Zech. 11:4-5); where “the sheep of the killing” denote those who are in simple good, in whom the truths of faith are extinguished, not by their own fault, but by the fault of those who teach.

[8] In Isaiah:

In those that are to come shall Jacob take root; Israel shall blossom and flower; so that the faces of the world shall be filled with produce. Hath he smitten him according to the stroke of him that smote? is he killed according to the slaughter of his killed? (Isaiah 27:6-7).

Behold, Jehovah cometh forth out of His place to visit the iniquity of the land; then shall the land uncover its bloods, and shall not hide its killed (Isaiah 26:21).

Here also in the internal sense the subject treated of is the last time of the church, when a new church shall be resuscitated, the old perishing. “Jacob” denotes those who are in the external of the church; “Israel” those who are in the internal; “the faces of the world” denote the church in general; “the land” denotes the old church; “the killed” those in whom there is no faith because no charity.

[9] In the same:

Thou art cast forth out of thy sepulcher like an abominable shoot, a vestment of the killed, thrust through with the sword. Thou shalt not be united with them in the grave, because thou hast destroyed thy land, thou hast killed thy people (Isaiah 14:19-20).

“The killed” denote those who have been deprived of spiritual life; “thou hast killed thy people” denotes the destruction of the truths and goods of faith. Babel is here treated of, by which is signified the profanation of good (n. 1182, 1283, 1295, 1306-1308, 1321, 1322, 1326), and also its vastation (n. 1327).

[10] In Jeremiah:

I have heard the voice of the daughter of Zion, she sigheth, she spreadeth out her hands, saying, Woe is me now, for my soul is wearied because of killers. Run ye to and fro through the streets of Jerusalem, and see I pray, and know, and seek in the avenues thereof, if ye can find a man, if there be any that doeth judgment, that seeketh truth (Jeremiah 4:31; 5:1).

“The daughter of Zion” denotes the celestial church; “killers,” those who destroy goods and truths; “a man who doeth judgment,” denotes those who are in truths from good.

[11] In Ezekiel:

Ye have profaned Me among My people for handfuls of barley and for pieces of bread, to kill the souls that should not die, and to keep the souls alive that should not live (Ezekiel 13:19).

“To kill souls” here plainly denotes to take away spiritual life. As “killing” had also this signification, therefore it was one of the curses upon Mount Ebal, “to slay one’s companion in secret, and to take a gift to kill the soul innocent of blood” (Deuteronomy 27:24-25).

[12] Again:

In the consummation of the age they shall deliver you into tribulation, and shall kill you; and ye shall be hated of all the nations for My name’s sake (Matthew 24:9).

Jesus said to His disciples, The hour cometh, that whosoever killeth you shall think that he offereth holy worship to God; and these things will they do, because they know not the Father, nor Me (John 16:2-3).

In these passages also by “killing” is signified to deprive of spiritual life, that is, of faith and charity; for by “the disciples” are signified all things of the truth and good of faith and charity (n. 3488, 3858, 6397). That the disciples to whom the Lord spoke are not here meant, is evident from the fact that the subject treated of is the consummation of the age, when the Lord is to come in the clouds of heaven, concerning which the disciples had asked, and by which is meant the last time of the church, when the disciples would not be alive (see n. 3488).

[13] In like manner in Mark:

Brother shall deliver up brother to death, and the father his children; children shall rise up against parents, and shall kill them (Mark 13:12).

Here also the last times are treated of, and by “killing” here also is signified to deprive of the truths and goods which are of faith and charity, thus of spiritual life.

[14] In Luke:

I will send unto them prophets and apostles; but some of them they shall kill and persecute; from the blood of Abel unto the blood of Zachariah the prophet it shall be required of this generation (Luke 11:49, 51).

“Prophets and apostles” denote in the spiritual sense the truths and goods of the church; “to kill” denotes to extinguish them; “the blood of Abel” denotes the extinction of charity. (That “prophets” denote the truths of doctrine from the Word, see n. 2534, 7269; and that “the blood of Abel” denotes the extinction of charity, n. 374.)

[15] In like manner in John:

The blood of saints, and of prophets, and of the killed, was found in Babylon (Revelation 18:24); where also “the blood of saints and of prophets” denotes the extinction of the good and truth of faith and charity, and “the killed” denote those who have perished as to spiritual life. (That “blood” denotes violence done to charity, as well as all evil in general, n. 374, 1005; as also, specifically, the profanation of truth, n. 4735, 6978, 7317, 7326.)

[16] As by one “killed,” or “thrust through,” is signified the extinction of good and truth, and as all things which were instituted in the Jewish Church were representative of the spiritual and celestial things in the Lord’s kingdom, and in the supreme sense, of the Divine things in the Lord, therefore when one was found lying in the field thrust through, the following procedure of expiation for the people was commanded, namely:

They were to measure toward the cities from him that was lying in the field thrust through, and the elders of the nearest city were to take a she-calf of an ox, by which no labor had yet been done, and upon which there had not yet been a yoke, and were to bring her down to a rapid stream, and the priests, the sons of Levi, were to behead her there, and then the elders of the city were to wash their hands over the calf, and were to say that their hands had not shed that blood, neither had their eyes seen it, and that thus the blood would be expiated (Deuteronomy 21:1-8).

Who would ever know why such a procedure was instituted on account of one lying in the field thrust through, unless it were known from the internal sense what is signified by “one in a field thrust through,” by “the nearest city,” by “a calf,” by “a rapid stream,” by “the washing of hands,” and by the other things there mentioned? By “one in the field thrust through” is signified truth and good extinguished (n. 4503); by “field,” the church (n. 2971, 3310, 3766); by “city,” the doctrine of truth (n. 402, 2449, 2943, 3216, 4492, 4493); by “the elders of the city,” truths agreeing with good (n. 6524, 6525, 8578, 8585); by “a calf upon which there had not yet been a yoke,” truth not as yet confirmed (what “a calf” signifies, see n. 1824, 1825); by “washing the hands over the calf at a rapid stream” is signified purification from that evil, because done from the immoderate zeal of one ignorant of what truth is.

[17] From the above, as from the other passages, it can be seen what and how great arcana are contained in the particulars of the Word, which will not appear even as arcana if it is believed that the sense of the letter is the whole of the Word; and thus it will not be believed that anything more holy and heavenly lies inwardly hidden therein; when yet the sense of the letter is for man in the world, that is, for the natural man; while the internal sense is for man in heaven, that is, for the spiritual man. Hence it is plain what is involved in the commandment “not to kill,” namely, that not only is man not to be killed as to the body, but also that he is not to be killed as to the soul; thus that he is not only not to be deprived of life in the world, but especially that he is not to be deprived of life in heaven. If this commandment had not involved within it at the same time this meaning, it would not have been pronounced by Jehovah Himself, that is, the Lord, in a living voice upon Mount Sinai with so great a miracle; for all peoples and nations know without immediate revelation, and moreover their laws decree, that man is not to be killed, as also that adultery, theft, and false witness are not to be committed. Neither is it to be believed that the Israelitish nation was so stupid as alone to be ignorant of what all other nations on the globe know. But the revealed Word, being from the Divine Itself, over and above this stores up in its bosom higher and more universal things, namely, such things as are of heaven, thus which not only concern the life of the body, but which also concern the life of the soul, or eternal life. Herein the Word differs from, is separated from, and is preeminent over, all other writing.

3322. Therefore he called his name Edom. That this signifies his quality therefrom as to good, to which were adjoined the doctrinal things of truth, is evident from the signification of “calling a name,” or of “calling by name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the representation of Edom. There is frequent mention in the Word of Esau, and also of Edom; and by “Esau” is there signified the good of the natural before the doctrinal things of truth have been thus conjoined with this good, and also the good of life from influx out of the rational; and by “Edom” is signified the good of the natural to which have been adjoined the doctrinal things of truth. But in the opposite sense, “Esau” signifies the evil of the love of self before falsities have been thus adjoined to this love; and “Edom” signifies the evil of this love when falsities have been adjoined to it. As has been frequently shown, most names in the Word have also an opposite sense, because the same things that in the churches have been good and true, in process of time through various adulterations degenerate into what is evil and false.

[2] That such things are signified by “Esau” and “Edom” may be seen from the following passages.

In Isaiah:

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, marching in the multitude of His strength. Wherefore art thou red in thine apparel, and Thy garments like him that treadeth in the wine-press? I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked, but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me (Isaiah 63:1, 3, 5); where it is clearly evident that “Edom” is the Lord; and that it is the Lord as to the Divine good of the Divine natural is manifest, for the subject is the conjunction of good and truth in the Lord’s Human, and also the temptation combats by which He conjoined them. That “garments” here are the truths of the natural man, or truths relatively inferior, may be seen above (n. 2576); and that “red” is the good of the natural (n. 3300). That the Lord by His own power, through temptation combats, conjoined truths in the natural with good, is described by, “I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me.” (That “arm” denotes power, see above, n. 878)

[3] In the book of Judges:

O Jehovah when Thou wentest forth out of Seir, when Thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water; the mountains flowed down (Judg. 5:4-5);

to “march out of the field of Edom” signifies nearly the same as, in Isaiah, to “come out of Edom.” In like manner in Moses:

Jehovah came from Sinai, and rose from Seir unto them (Deuteronomy 33:2).

Again:

I see Him, but not now; I behold Him, but not nigh; there shall come up a star out of Jacob, and a scepter shall rise out of Israel; and Edom shall be a possession, Seir also shall be a possession of his enemies, while Israel doeth valiantly. And he shall have dominion over Jacob, and shall destroy the remnant from the city (Numbers 24:17-19);

treating of the coming of the Lord into the world, whose Human Essence is called a “star out of Jacob,” and a “scepter out of Israel.” “Edom” and “Seir,” which should be a “possession,” signify the Divine good of the Lord’s Divine natural; their being the “possession of his enemies” signifies that this should succeed in the place of those things which were before in the natural; dominion then over truths therein is meant by “having dominion over Jacob, and destroying the remnant from the city.” (That “Jacob” signifies the truth of the natural, see above, n. 3305; and that “city” signifies what is doctrinal, n. 402, 2268, 2449, 2712, 2943, 3216.) Dominion is said to be had over these when they are subordinated and subjected to good; for before this they are called “enemies,” because they continually resist, as was shown above (n. 3321).

[4] In Amos:

In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of eternity; that they may possess the remnant of Edom, and all the nations that were called by My name (Amos 9:11-12).

The “tabernacle of David” denotes the church and worship of the Lord; the “remnant of Edom,” those who are in good within the church; the “nations that were called by His name,” those who are in good out of the church. (That “nations” are those who are in good, see above, n. 1259, 1260, 1416, 1849.) In David:

Upon Edom will I cast my shoe. Who will bring me into the fortified city? Who will lead me unto Edom? Wilt not Thou, O God? (Psalms 60:8, 10); where “Edom” denotes the good of the natural, as is evident from the signification of “shoe,” as being the lowest natural (n. 1748).

[5] In Daniel:

At the time of the end shall the king of the south thrust at him; and the king of the north shall rush upon him like a whirlwind with a chariot, and shall overflow and pass through; and when he shall come into the beauteous land many shall be overthrown; but these shall be rescued out of his hand, Edom and Moab, and the firstfruits of the sons of Ammon (Daniel 11:40-41); where the last state of the church is treated of; the “king of the north” denotes falsities, or what is the same, those who are in falsities; “Edom,” those who are in simple good, which is such good as exists with those who constitute the Lord’s external church; in like manner “Moab” and the “sons of Ammon” (n. 2468); and because both, namely, “Edom” and “Moab,” signify those who are in good, therefore in many passages both are named together; but the difference is that “Edom” is the good of the natural to which are adjoined the doctrinal things of truth, while “Moab” is natural good such as exists with those in whom these have not been conjoined; the two appear alike in the external form, but not in the internal.

[6] From this it is now evident why it was said:

Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a sojourner in his land (Deuteronomy 23:7);

as by an “Edomite” is signified the good of the natural, and by an “Egyptian,” the truths thereof which are those of memory-knowledge (n. 1164, 1165, 1186, 1462), therefore both are mentioned in a good sense. This shows why Jehovah said to Moses that they should not contend ¹ with the sons of Esau, and there should not be given of their land to the sons of Jacob so much as for the sole of the foot to tread upon (Deuteronomy 2:4-6).

[7] But in the opposite sense by “Esau” and “Edom” are represented those who turn aside from good through the fact that they altogether despise truth, and are unwilling that anything of the truth of faith should be adjoined, which is chiefly owing to the love of self; and therefore in the opposite sense such persons are signified by “Esau” and “Edom;” as was also represented by the circumstance that the king of Edom went forth with a numerous people and a strong hand, and refused to permit Israel to pass through his border (Numbers 20:14-22). This evil of the love of self, which is of such a nature as not to admit the truths of faith, thus neither the doctrinal things of truth, is described in various passages of the Word by “Esau” and “Edom,” and at the same time the state of the church when it becomes of this quality; as in Jeremiah:

Against Edom. Is wisdom no more in Teman? Is counsel perished from the intelligent? Is their wisdom become of an ill savor? Flee ye; they have turned themselves away, they have gone into the deep to dwell, inhabitants of Dedan; for I will bring the calamity of Esau upon him. I will make Esau bare, I will reveal his hidden things, and he shall not be able to hide himself; his seed is laid waste, and his brethren, and his neighbors. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in Me. Edom shall become a waste, everyone that passeth by it shall be amazed, and shall hiss at all the plagues thereof (Jeremiah 49:7-8, 10-11, 17).

[8] In David:

They say, Let the name of Israel be no more in remembrance; for they consult together with one heart; against thee do they make a covenant, the tents of Edom and the Ishmaelites, Moab, and the Hagarenes (Psalms 83:4-6).

In Obadiah:

Thus saith the Lord Jehovih concerning Edom, Behold I have made thee small among the nations; thou art greatly despised. The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, in the height of thy habitation; that saith in thine heart, Who shall bring me down to the earth? Though thou mount on high as the eagle, and though thou settest thy nest among the stars, I will bring thee down from thence. How are they of Esau searched out! their hidden things discovered! Shall I not in that day destroy the wise men out of Edom, and the intelligent from the mount of Esau? From the slaughter on account of the violence of thy brother Jacob shame shall cover thee, and thou shalt be cut off forever. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble; and they shall enkindle them, and devour them; and there shall not be any residue to the house of Esau; and they of the south shall possess the mount of Esau (Obad. 1:1-10, 18-19).

In this passage “Esau” and “Edom” denote the evil of the natural man originating in the love of self, which despises and rejects all truth, whence comes its devastation.

[9] In Ezekiel:

Son of man, set thy face against Mount Seir, and prophesy against it, and say unto it, Thus saith the Lord Jehovih, I am against thee, O Mount Seir, and I will stretch out Mine hand against thee, and I will make thee a waste and a devastation. Because thou hast had an enmity of eternity, and hast given over the sons of Israel to the hands of the sword, in the time of their calamity, in the time of the iniquity of the end. Because thou hast said, These two nations, and these two lands, shall be mine, and we will possess it, and Jehovah is there. And thou shalt know that I Jehovah have heard all thy blasphemies, which thou hast spoken against the mountains of Israel. Thou shalt be a waste, O Mount Seir and all Edom, all of it (Ezekiel 35:2-3, 5, 8-10 (Ezekiel 35:5)12, 15); where it is very evident that in the opposite sense “Edom” denotes those who despise, reject, and vilify spiritual goods and truths, which are the “mountains of Israel.”

[10] Again:

Thus saith the Lord Jehovih, If I have not spoken in the fire of My jealousy against the remains of the nations, and against all Edom, which have given My land unto themselves for a possession, with the joy of all their heart, with despite of soul (Ezekiel 36:5); where the sense is the same; to “give the land unto themselves for a possession” denotes to vastate the church, that is, the good and truth of the church.

[11] In Malachi:

The word of Jehovah against Israel. I have loved you, saith Jehovah; yet ye say, Wherein hast Thou loved us? Is not Esau Jacob’s brother? Yet I loved Jacob, but Esau I hated, and I make his mountain a waste (Malachi 1:1-3); where “Esau” denotes the evil of the natural that does not admit spiritual truth which is “Israel” (n. 3305), and what is doctrinal of truth which is “Jacob” (n. 3305); and on this account he is vastated, which is being “hated” (that “hating” is nothing else, is manifest from what was adduced above from the Word concerning Esau and Edom in a good sense); but when truth does not suffer itself to be adjoined to good, then evil is on the other hand predicated of Jacob, as in Hosea:

To visit upon Jacob according to his ways; according to his works will He recompense him; in the womb he supplanted his brother (Hos. 12:2-3).

Notas de rodapé: