9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

3147. And water to wash his feet. That this signifies purification there, is evident from the signification of “water for washing,” or of washing with water, as being to purify (concerning which presently); and from the signification of “feet,” as being natural things, or what is the same, the things in the natural man (see n. 2162). In the representative church it was customary to wash the feet with water, and thereby to signify that the unclean things of the natural man were washed away. The unclean things of the natural man are all those things which are of the love of self and of the love of the world; and when these unclean things have been washed away, then goods and truths flow in, for it is solely these unclean things that hinder the influx of good and truth from the Lord.

[2] For good is continually flowing in from the Lord, but when it comes through the internal or spiritual man to his external or natural man, it is there either perverted, turned back, or suffocated. But when the things which are of the love of self and of the love of the world are removed, then good is received there and is made fruitful; for then man practices the works of charity. This is evident from many considerations; as when in misfortune, distress, and sickness, the things that belong to the external or natural man are merely lulled, the man forthwith begins to think piously and to will what is good, and also to practice works of piety insofar as he is able; but when the state is changed, there is a change also in all this.

[3] These things were signified by the washings in the Ancient Church, and the same were represented in the Jewish Church, The reason why they were signified in the Ancient Church, but represented in the Jewish church, was that the man of the Ancient Church regarded the rite as a something external in worship, and did not believe that he was purified by that washing, but by the washing away of the impurities of the natural man, which as before said are the things which are of the love of self and of the world. But the man of the Jewish Church believed that he was purified by that washing; neither knowing nor desiring to know that the purification of the interiors was signified.

[4] That by “washing” is signified a cleansing from the impurities referred to, is evident in Isaiah:

Wash you, make you clean, put away the evil of your doings from before Mine eyes, cease to do evil (Isaiah 1:16); where it is evident that to “wash themselves” means to make themselves pure and to put away evils. Again:

When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, in the spirit of judgment and in the spirit of expurgation (Isaiah 4:4); where “washing away the filth of the daughters of Zion, and purging the blood of Jerusalem,” denotes purifying from evils and falsities.

In Jeremiah:

O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge within thee? (Jeremiah 4:14).

[5] In Ezekiel:

I washed thee with water, and I washed away thy bloods from upon thee, and anointed thee with oil (Jeremiah 16:9 [NCBSW: Ezekiel 16:9]); concerning Jerusalem, by which is there meant the Ancient Church; “washing with waters” denotes purifying from falsities; “washing away bloods” denotes purging from evils; “anointing with oil” denotes filling then with good.

In David:

Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Psalms 51:2, 7).

Here “being washed” plainly denotes being purified from evils and their falsities.

[6] These are the things that were signified by “washing” in the representative church; and it was commanded for the sake of the representation that when they had become unclean they should wash the skin, the hands, the feet, and also the garments, and should be cleansed; by all which things were signified those which are of the natural man. Lavers also, of brass, were placed outside the temple, namely, the brazen sea and the ten brazen lavers (1 Kings 7:23-39); and a laver of brass at which Aaron and his sons were to wash was placed between the tent of meeting and the altar; and thus outside the tent (Exodus 30:18-19, 21); by which also was signified that only external or natural things were to be purified; for unless these have been purified, that is, unless the things that are of the love of self and of the world have been removed, the internal things which are of love to the Lord and toward the neighbor cannot possibly flow in, as before said.

[7] For the better understanding of how these things are circumstanced, namely, that external things are to be purified, take as an example and illustration good works, or what is the same, the goods of charity which at this day are called the fruits of faith; these are external things, because they are the exercises of charity. Good works are evil works unless those things are removed which are of the love of self and of the world; for when works are done before these have been removed, they indeed appear good outwardly, but are inwardly evil; for they are done either for the sake of reputation, or for gain, or for the sake of one’s honor, or for recompense, thus they are either self-meritorious ¹ or hypocritical; for that which is of the love of self and the world causes the works to be such. But when these evils are removed, the works then become good; and they are goods of charity; that is, in them there is not regard to self, to the world, to reputation, to recompense; thus they are neither self-meritorious nor hypocritical; for then celestial love and spiritual love flow in from the Lord into the works and cause them to be love and charity in act; and then the Lord through these loves also purifies the natural or external man, and disposes it into order, so as to receive correspondently the celestial and spiritual things that flow in.

[8] This is clearly evident from what the Lord taught when He washed the feet of the disciples, as we read in John:

Then cometh He to Simon Peter; and Peter saith unto Him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know hereafter. Peter saith unto Him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been washed, needeth not save to wash his feet, but is clean every whit; ye are clean already, but not all (John 13:4-17).

“He that hath been washed, needeth not save to wash his feet” signifies that he who has been reformed, has need only to be cleansed as to natural things, that is, has need that evils and falsities should be removed from them; and then all things are disposed into order by the influx of spiritual things from the Lord. Moreover to wash the feet was an office of charity, as meaning not to reflect on the evils of another; and it was also an office of humility, as meaning to cleanse another from evils as from impurities; as also is evident from the Lord’s words in the passage just quoted (verses 12-17; also Luke 7:37-38, 44, 46; John 11:2; 1 Samuel 25:41).

[9] Everybody can see that washing himself does not purify anyone from evils and falsities, but only from the impurities that cling to him; nevertheless, as washing was among the rites commanded in the church, it follows that it involves something special, namely, spiritual washing, that is, purification from the uncleannesses which inwardly adhere to man. Therefore they who knew these things in that church, and thought about the purification of the heart, or the removal of the evils of the love of self and of the love of the world from the natural man, and who endeavored to effect this with all diligence, observed the rite of washing as external worship according to commandment; but those who did not know this and did not desire to know it, but thought that the mere rite of washing their garments, skin, hands, and feet, would purify them, and that provided they did these things they might be allowed to live in avarice, hatreds, revenge, unmercifulness, and cruelties, which are spiritual impurity, practiced this rite as an idolatrous one. Nevertheless they could represent by it, and by representation exhibit something of the church, whereby there might be some conjunction of heaven with man before the Lord’s advent; yet such conjunction as affected the man of the church little or not at all.

[10] The Jews and Israelites were such that they had no thought about the internal man, nor willingness to know anything about it; thus none at all concerning celestial and spiritual things, relating to the life after death. But yet lest all communication with heaven and thus with the Lord should perish, they were bound to external rites, whereby internal things were signified. All their captivities and plagues were in general for the end that external rites might be strictly observed for the sake of the representation.

Hence then it was that Moses washed Aaron and his sons with water at the door of the tent, that they might be sanctified (Exodus 29:4 40:12; Leviticus 8:6); that Aaron and his sons were to wash their hands and feet before they entered into the tent of meeting and came near to the altar to minister, that they might not die; and that this was to be to them a statute forever (Exodus 30:18-21; 40:30-31); that Aaron was to wash his flesh before he put on the garments of ministry (Leviticus 16:4, 24); that the Levites were to be purified by being sprinkled with the water of expiation; and that they were to cause a razor to pass over their flesh, and to wash their garments, and thus should be pure (Numbers 8:6-7); that whoever should eat the carcass even of a clean beast, or one that was torn, should wash his garments, and bathe himself in water; and if he did not wash himself and bathe his flesh, he should bear his iniquity (Leviticus 17:15-16); that whoever touched the bed of one affected with the flux, or who sat upon a vessel on which he had sat, and whoever touched his flesh, should wash his garments, and bathe himself with water, and should be unclean till the evening (Leviticus 15:5-7, 10; 15:10-12); that whoever let go the he-goat, as a scape-goat, should wash his flesh (Leviticus 16:26); that when a leprous person was cleansed, he was to wash his garments, shave off all his hair, and wash himself with water, and he should be clean (Leviticus 14:8-9); nay, that the very vessels which were made unclean by the touch of things unclean, should be passed through water, and should be unclean until evening (Leviticus 11:32). From these things it may be seen that no one was made clean or pure as to internal things by the rite of washing, but only represented one pure or spiritually clean, for the reason given above. That this is so, the Lord teaches plainly in Matthew (15:1-2, 20), and (Matthew 15:20) in Mark (7:1-23).

Фусноте:

2468. There is no need to confirm these meanings either, for the explanation itself, and what comes before and after, shows that such things are meant. The form and nature of the religion meant by 'Moab and the children of Ammon' however becomes clear from the description that has been given of their origin, and also from many other places in the Word, the historical as well as the prophetical, where they are mentioned. In general they are people whose worship is external and to some extent appears holy, but is not internal. They are also people who take up the things which belong to external worship as goods and truths but reject and regard as worthless those that belong to internal worship.

[2] This type of worship and religion falls to people with whom natural good exists but who regard other people as worthless in comparison with themselves. They are not unlike fruit which is not unattractive on the outside but which within is mouldy or rotten; they are not unlike marble vases whose contents are impure and sometimes foul; or they are not unlike women whose face, figure, and movements are not unbecoming but who inwardly are diseased and full of foul impurities. For with them a general good exists which does not look unattractive; but things of a particular kind which enter into that good are filthy. This is not so to begin with but becomes so gradually, for such people easily allow themselves to be impregnated with whatever go by the name of goods and consequently by whatever falsities which, because they are confirmatory, they imagine to be truths. This happens because they despise the interior things of worship, which things they despise because they are governed by self-love. Such people come from and originate with those whose worship is purely external and who in this chapter are represented by Lot. They do so when the good contained in truth has been desolated. In the Word the nature of such people is described both in the beginning when their good has not as yet been so defiled, and also subsequently when it is being defiled, as well as after that when it has been defiled completely; and their rejection of the interior things of worship and doctrine is described too.

[3] The nature of those people in the beginning when their good has not as yet been so defiled is described in Daniel,

At the time of the end the king of the south will clash with him; therefore the king of the north will rush upon him like a whirlwind, with chariots, and with horsemen, and with many ships; and he will enter into countries, and will overflow, and will pass through, and will come into the glorious land, and many countries will collapse; these will be delivered out of his hand, Edom and Moab, and the firstfruits of the children of Ammon. Daniel 11:40-41.

'The king of the south' stands for people with whom goods and truths are present, 'the king of the north' for those with whom evils and falsities are present. 'The king of the north with chariots, horsemen, and ships, entering countries, overflowing, and passing through' stands for evils and falsities, meant by 'chariots, horsemen, and ships', getting the upper hand; 'the deliverance from his hand of Edom, Moab, and the firstfruits of the children of Ammon' stands for people governed by good which has not yet been defiled so much by falsities. This is why they are called 'the firstfruits of the children of Ammon'.

[4] In Moses,

We passed on by the road of the wilderness, and Jehovah said to Moses, Do not harass Moab, nor engage with them in battle, for I will not give you any of their land as an inheritance because I have given Ar to the children of Lot as an inheritance. Deuteronomy 2:8-9.

And regarding the children of Ammon,

Jehovah spoke to Moses, Today you are passing over Ar the boundary of Moab, and when you approach from the region of the children of Ammon, do not harass them nor engage with them, for I will not give you any of the land of the children of Ammon as an inheritance, for I have given it to the children of Lot as an inheritance. Deuteronomy 2:17-19.

Here 'Ar' stands for that kind of good, 'Moab and the children of Ammon' for people who are governed by such good, but at the beginning, which explains why it is commanded that they should not be harassed.

[5] This also is the reason why Moab drove out the Emim, and the Rephaim who were similar to the Anakim, and why the children of Ammon too drove out the Rephaim, whom they called the Zamzummim, Deuteronomy 2:9-11, 18-21. 'Emim, Rephaim, Anakim, and Zamzummim' means people who were impregnated with evil and false persuasions, see 581, 1673. 'Moab and the children of Ammon' in the present context means people who have not yet been impregnated. But when these too had been so impregnated, that is, when their good had been defiled by falsities, they also were driven out, Numbers 21:21-31; Ezekiel 25:8-11.

[6] The nature of those people when their good is being defiled is described in Jeremiah,

To Moab Jehovah spoke thus, Woe to Nebo! for it is laid waste; Kiriathaim is put to shame, it is taken; Misgab is put to shame and overwhelmed; the praise of Moab is no more. Give wings to Moab, for it will fly away and its cities will become a desolation, with no one to dwell in them. Leave the cities and dwell in the rock, O inhabitants of Moab, and be like the dove that nests in the sides of the mouth of the hole. I know its anger, says Jehovah, and it is not steadfast, and its falsities do not make for right. Therefore I will howl over Moab and will cry out to the whole of Moab. From the weeping of Jazer I will weep for you, O vine of Sibmah. Your branches passed over the sea, they reached as far as the sea of Jazer; on your summer fruits and on your vintage the vastator has fallen. Therefore My heart is moved over Moab like pipes. Woe to you, O Moab! The people of Chemosh have perished, for your sons have been taken away into captivity, and your daughters into captivity. And I will bring back the captivity of Moab in the latter days. Jeremiah 48:1-2, 9, 28, 30-32, 36, 46-47.

[7] The whole chapter refers to Moab, but by means of him to the way in which people with whom such good is present allow themselves to be impregnated with falsities. This is why it is said that 'they should give Moab wings so that he may fly away', and that 'his cities will become a desolation', but that 'they were to leave the cities and dwell in the rock, and like a dove were to nest in the sides of the mouth of the hole', and many other things by which they are persuaded to remain with the general goods and truths they possess. And if at such times they were led astray by falsities due to lack of knowledge they would be brought back from captivity in the latter days. But with those people with whom this does not happen it is said, 'I will howl over Moab and will cry out to the whole of Moab', and 'My heart is moved over Moab'. The falsities with which they are impregnated are meant by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and other names mentioned in that chapter.

[8] In Isaiah,

Like a scattered nest will the daughters of Moab be. Give counsel, execute judgement. Make your whole shade [as the night] in the middle of the day. Hide the outcasts, do not betray the wanderer; let My outcasts, O Moab, dwell together in you; be a refuge to them in the presence of the vastator. We have heard of the pride of Moab - his great pride, his arrogance, and his insolence, and his anger; not so his lies. Therefore Moab will howl for Moab, everyone will howl. Therefore My bowels are played on like a harp for Moab, and My inward parts for the city of Heres. And when Moab is seen exhausted on the high place and he comes to his sanctuary to pray he will not prevail. In three years, like the years of a hireling, the praise of Moab will be brought into contempt, with all his great multitude, and the survivors will be a very small and feeble number. Isaiah 16:2-4, 6-7, 11-12, 14.

The whole of this chapter as well refers to Moab, and by means of him to people with whom such good is present. They are described in various parts of the chapter in words similar to those used in Jeremiah 48 - people that are in like manner persuaded to remain with the general goods and truths they possess and not allow themselves to be impregnated with falsities. General goods and truths are meant by the demand that they should give counsel, execute judgement, hide the outcasts, not betray the wanderer, be a refuge to outcasts in the presence of the vastator, all of which mean the external features of worship. Yet because they allow themselves to be impregnated with falsities, it is said 'in three years, like the years of a hireling, and the praise of Moab will be brought into contempt, with all his great multitude, and the survivors will be a very small and feeble number'.

[9] Because they are led astray easily, Moab is called 'the sending forth of the hand of the Philistines, and the children of Ammon their obedience' in Isaiah,

The root of Jesse; which is standing as an ensign of the peoples, that will the nations seek, and His rest will be glory. The envy of Ephraim will depart, and the enemies of Judah will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim. And they will fly down onto the shoulder of the Philistines towards the sea, together they will plunder the people of the east, Edom, Moab the sending forth of their hand, and the children of Ammon their obedience. Isaiah 11:10, 13-14.

'The root of Jesse' stands for the Lord, 'Judah' for those who are governed by celestial good, 'Ephraim' for those who are governed by spiritual truth, 'the Philistines' for those who possess a knowledge of the cognitions of truth but who have no charity, 'the people of the east' for those who possess a knowledge of the cognitions of what is good but who also have no charity. Moab is called 'the sending forth of their hand', the children of Ammon 'their obedience', because they are impregnated with falsities by them.

[10] The nature however of people called Moab and the children of Ammon and what it becomes when their good has been defiled completely by falsities is described in David,

God has spoken in His holiness, Gilead is Mine, and Manasseh is Mine; and

Ephraim is the strength of My head, Judah is My lawgiver, Moab is My wash-basin. Psalms 60:6-8; and likewise. Psalms 108:7-9.

'Washbasin' stands for good defiled by falsities.

[11] In Jeremiah,

The praise of Moab is no more. In Heshbon they have thought evil against him: Come, let us cut him off from being a nation. Moab has been at ease from his youth, resting on his lees; he has not been emptied from vessel into vessel, nor has he gone away into exile. Therefore his taste remains in him, and his scent is unchanged. On all the roofs of Moab and in its streets it is all lamentation, for I have broken Moab like a vessel in which no pleasure is taken. Jeremiah 48:2, 11, 38.

The falsities that defile good, which is 'Moab', are here called 'lees'. These are what 'the taste and scent' consists in if no reformation takes place, meant here by being 'emptied from vessel into vessel'. Good itself is called 'a vessel in which no pleasure is taken', as in David where it is called 'a basin for washing in'. In Isaiah,

The hand of Jehovah will rest on this mountain, and Moab will be threshed beneath it, as straw is trodden down in a dung-pit. Isaiah 25:10.

[12] People with whom such good exists are interested solely in the external features of worship and doctrine, and despise, reject, indeed are utterly averse to the internal; and as a consequence they have falsities instead of truths: in Ezekiel,

Son of man, set your face towards the children of Ammon, and prophesy against them, and say to the children of Ammon, Hear the word of the Lord Jehovih: Thus said the Lord Jehovih, Because you say, Aha! against My sanctuary that has been profaned, and against the land of Israel because it has been made desolate, and against the house of Judah because they have gone away into captivity, I will make Rabbah into a dwelling-place for camels, and the children of Ammon into a couching-place for flocks. The Lord Jehovih said, Because you have clapped the hand and stamped with the foot and rejoiced with all the contempt in your soul against the land of Israel, therefore, behold, I will stretch out My hand against you and hand you over as spoil to the nations, and I will cut you off from the peoples and will make you perish out of the countries. Ezekiel 25:2-7.

'Aha! against the sanctuary that has been profaned, against the land of Israel because it has been made desolate, against the house of Judah because they have gone away into captivity', 'you clapped the hand, stamped with the foot, and rejoiced with all the contempt in your soul against the land of Israel' are words expressing contempt for, mockery, and rejection of the interior features of worship and doctrine. When these have been rejected external things cease to have any value and 'are handed over as spoil to the nations', that is, they are invested by evils, and 'cut off from the peoples', that is, invested by falsities, and 'are made to perish out of the countries', that is, become part of what is not the Church.

[13] In Zephaniah,

I have heard the taunt of Moab and the blasphemies of the children of Ammon, who have taunted My people and magnified themselves against their border. Therefore as I live, Moab will become like Sodom, and the children of Ammon like Gomorrah, a place abandoned to the nettle and a saltpit, and they will be a desolation for ever. This will be theirs for their arrogance because they taunted and magnified themselves against the people of Jehovah Zebaoth. Zephaniah 2:8-10.

'Taunting the people, and magnifying themselves against their border, and against the people of Jehovah Zebaoth' is scorning and rejecting interior truths, meant by 'the people of Jehovah Zebaoth'. Goods as a consequence become evils derived from falsity, which are 'Sodom' and 'a place abandoned to the nettle', while truths become falsities, which are 'Gomorrah' and 'a saltpit'. For it is from internal things that external are enabled to be good and true.

[14] In David,

[Your] enemies craftily take secret counsel against Your people, they consult together against Your hidden ones, [saying,] Come, let us cut them off from being a nation, and let not the name of Israel be remembered any more, for they consult together with one accord; against You they make a covenant the tents of Edom, and the Ishmaelites, Moab and the Hagrites, Gebal and Ammon, and Amalek, Philistia with the inhabitants of Tyre: Asshur also is joined with them; they are an arm to the children of Lot. Psalms 83:2-8.

'Consulting against the hidden ones', 'cutting them off from being a nation so that the name of Israel is remembered no more' means being totally averse to interior things. 'The tents of Edom, the Ishmaelites, Moab, the Hagrites, Gebal, and Ammon' means people whose worship and doctrine are external, 'Philistia with Tyre' people who talk about internal things but do not have them, 'Asshur who is an arm to the children of Lot' reasoning with which they fight on behalf of external things and attack internal.

[15] In Moses,

A man shall not take his father's wife nor violate his father's skirt. He who has been severely bruised or crushed in the testicles shall not enter the assembly of Jehovah. The Ammonite and the Moabite shall not enter the assembly of Jehovah; even to the tenth generation they shall not ever enter the assembly of Jehovah. Deuteronomy 22:30-23:7.

This shows what Moab and Ammon were at the end, that is, when they were impregnated completely with falsities. That is to say, they were people with whom good was adulterated and truth falsified through their contempt for, rejection of, and at length total aversion to all interior things. This also is why these two names are mentioned in this quotation after reference has been made to the foul kinds of adultery meant by 'taking one's father's wife' and 'violating one's father's skirt - almost as with the mention made here to Lot's daughters from whom Moab and Ammon were born; and also after reference to those who are 'severely bruised or crushed in the testicles', by whom those who are totally averse to everything that has to do with love and charity are meant. 'The assembly of Jehovah' means heaven, which they are unable to enter because they possess no remnants, which are obtained solely from interior goods and interior truths and which are meant by 'the tenth generation', 576, 1738, 2280.

[16] They also belonged to those nations who used to sacrifice sons and daughters to Molech, by which in the internal sense is meant that they annihilated truths and goods. Actually Moab's god was Chemosh, and the children of Ammon's was Molech or Milcom, 1 Kings 11:7, 33; 2 Kings 23:13, to whom they sacrificed, 2 Kings 3:27. As regards 'sons and daughters' meaning truths and goods, see 489-491, 533, 1147.

[17] Such then is the meaning of Moab and Ammon; but the kinds of falsity by which they adulterate goods and annihilate truths are many. These are listed in Jeremiah, but merely by their names -

Judgement has come to the land of the plain, to Holon, and to Jahzah, and to Mephaath, and on Dibon, and on Nebo, and on Bethdiblathaim, and on Kiriathaim, and on Bethgamul, and on Bethmeon, and on Kirioth, and on Bozrah, and on all the cities of the land of Moab, far and near. The horn of Moab has been cut off and his arm broken. Make him drunk, because he magnified himself over Jehovah, and let Moab applaud in his vomit. Jeremiah 48:21-26.

These are the kinds of falsity which come together in those who are called Moab and Ammon. Which particular falsities however, and the nature of them, becomes clear from the meaning of each name in the internal sense; for names in the Word mean nothing other than real things, as has been shown many times.