422. And I saw another angel ascending from the rising of the sun. That this signifies the Divine Love going forth from the Lord, is clear from the signification of an angel, as denoting somewhat Divine proceeding from the Lord. For by an angel in the Word in a proximate sense, is meant a whole angelic society, and in a general sense, every one who receives the Divine Truth in doctrine and life; but in the highest sense, by an angel is signified something Divine which proceeds from the Lord, and specifically the Divine Truth. Concerning these significations of an angel see above (n. 90, 130, 200, 302, 307). Here, therefore, by the "angel ascending from the rising of the sun" is signified the Divine going forth from the Love of the Lord. The rising of the sun, or the east, signifies the Divine Love of the Lord, and to ascend thence, signifies to go forth, and to proceed; therefore, by the "angel ascending from the rising of the sun"; is signified the Divine Love going forth from the Lord. Those things which follow also are of the Divine Love, lest the good should suffer hurt. The rising of the sun signifies the Divine Love of the Lord, because the Lord in the angelic heaven is the Sun, and the Lord appears as the Sun from His Divine Love. Where the Lord appears as the Sun, there is the east in heaven, and because He is always there, He is also constantly rising.

[2] In the spiritual world there are four quarters, the eastern, western, southern, and northern. They all derive their position from the Sun, which is the Lord; and where the Sun is, there is the east, opposite this is the west, to the right the south, and to the left the north. In the eastern quarter dwell those angels who are in love to the Lord, because they are under the immediate auspices of the Lord, for the Lord flows into them intimately and directly from Divine Love, and therefore the rising of the sun, and the east, in the Word, signify the Divine Love of the Lord. That the Lord in the angelic heaven appears as a Sun, and that it is the Divine Love of the Lord which so appears, may be seen in Heaven and Hell 116-125); that the sun in the Word therefore signifies the Divine Love, may be seen above (n. 401). That all the quarters in the spiritual world derive their position from the east, where the Lord is as a Sun, see Heaven and Hell 141); and that therefore those dwell in the eastern quarter who are in the good of love to the Lord (n. 148, 149).

[3] The eastern, western, southern, and northern quarters are frequently mentioned in the Word, and those who are unacquainted with the spiritual sense of the Word believe that they mean the quarters in our solar world, and therefore they do not suppose that they involve arcana of heaven and of the church. But the quarters named in the Word mean the quarters in the spiritual world, which differ altogether from the quarters in our world; for all the angels and spirits dwell there in quarters determined according to the quality of their good and truth; those who are in the good of love to the Lord dwell in the east and the west, and those who are in truths from that good dwell in the south and north.

The reason of their dwelling in this manner is that the Lord there is the Sun, and from Him as the Sun all heat and light, or all good and truth proceed. The heat there, which is spiritual heat, or the good of love, flows directly from the east into the west, and decreases according to reception by the angels, and therefore according to distances, for in the spiritual world all distance from the Lord is according to the reception of good and truth from Him. And this is the reason why those dwell in the east who are in the good of love in an interior and consequently clear degree, and in the west those who are in an exterior and therefore obscure degree of that good. But light, which is spiritual light, or Divine Truth, also flows directly from the east into the west, and likewise flows in on both sides, but with this difference, that the Divine Truth which flows in from east to west is, in its essence, the good of love, while that which flows in laterally is, in its essence, the truth from that good. Those therefore who dwell respectively in the south and in the north, the quarters situated laterally, are in the light of truth, those in the south being in a clear, and those in the north in an obscure light of truth. The light of truth is intelligence and wisdom. But concerning these quarters more may be seen in Heaven and Hell 141-153). These quarters then are meant in the Word, where mention is made of quarters, therefore they also signify such Divine things as exist in those quarters; for the east signifies the good of love in clearness; the west, the good of love in obscurity; the south, truth from that good in clearness; and the north, truth from that good in obscurity.

[4] Moreover, there are quarters in the spiritual world differing from the quarters just named, and distant from them about thirty degrees, and these are under the auspices of the Lord as a moon; for the Lord appears as a Sun to those who are in love to Him, but as a moon to those who are in charity towards their neighbour, and in faith therefrom. Concerning this appearance, see also Heaven and Hell 118, 119, 122). In the eastern and western quarters there, dwell those who are in the good of charity towards their neighbour; and in the southern and the northern those who are in truths from that good, called the truths of faith. These quarters also are sometimes meant in the Word, where those truths and goods are the subject treated of.

[5] It is evident from these facts that he who knows nothing of the quarters of heaven of which we have spoken, cannot possibly know anything of the spiritual things of the Word where those quarters are mentioned, as in the following passage.

Thus, in Isaiah:

"I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring my sons from far, and my daughters from the end of the earth" (43:5, 6).

Jacob and Israel is here the subject, and unless it be known that the spiritual things explained above are meant by those quarters, it may be supposed that nothing more is implied, than that the sons of Israel and Jacob are to be gathered from all sides. But by Jacob and Israel is meant the church which is from those who are in the good of love and in truths from that good; and by their seed are meant all who are of that church. The bringing and gathering together of those who are in the good of love, is meant by, "I will bring thy seed from the east, and will gather thee from the west"; and the same, with respect to those who are in truths from that good, is meant by, "I will say to the north, Give up; and to the south, Keep not back." That all who are in those truths and goods, even to those who are in the ultimates, shall be brought together, is signified by "bring my sons from far, and my daughters from the end of the earth." Sons denote those who are in truths, and daughters denote those who are in goods; the words, "from far, and from the end of the earth," signify those who are in the ultimate truths and goods of the church. Similar things are also signified by those quarters in the following passages. Thus, in David:

Jehovah will gather the redeemed from the earth, "from the east, and from the west, from the north, and from the sea" (107:3).

And in Moses:

Jehovah said to Jacob in a dream, "thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south" (Genesis 28:14).

In Luke:

"They shall come from the east, and from the west, and from the north, and from the south, and shall recline (accumbentes), ¹ in the kingdom of God" (13:29).

[6] In very many passages it is said from east to west only, and not at the same time from the south and from the north; in such passages all who are in the good of love to the Lord, and in the good of charity towards the neighbour are meant. These quarters also imply the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these therefore are meant where it is said "from east to west."

Again, in Matthew:

"Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of the heavens" (8:11).

In the passage quoted above from Luke, it is said of those who shall recline in the kingdom of the heavens, "that they shall come from the east and from the west, and from the north and from the south;" but in the passage in Matthew it is simply said the east and the west; the reason of which is that these quarters imply the two others as just stated. Similarly in the following passages.

Thus in Malachi:

"From the rising of the sun even unto the going down of the same, my name shall be great among the gentiles" (1:11).

And in David:

"From the rising of the sun even to his setting, the name of Jehovah is to be praised" (Psalm 113:3).

And in Isaiah:

"They shall fear the name of Jehovah from the west, and his glory from the rising of the sun" (59:19).

Again, in the same prophet:

"That they may know from the rising of the sun, and from the west, that there is none beside me" (45:6).

Again, in David:

"God, God Jehovah speaks, and will call the earth from the rising of the sun unto the going down thereof" (Psalm 50:1).

And in Zechariah:

"Behold, I will save my people from the east country, and from the west country" (8:7).

In these passages "from the rising and setting" signifies all who are in the goods and truths of heaven and the church. Similar things are signified by the quarters according to which the temple was measured (Ezekiel 42); also according to which the land was measured for an inheritance (47); and was distributed among the tribes of Israel (48); then according to which the Israelites measured the camp (Numbers 2), according to which they journeyed (10); and according to which the gates of the new city were placed (Ezekiel 40; Rev. 21:12), besides similar things elsewhere.

[7] The reason why the temple was measured according to the quarters as in Ezekiel, and the land distributed among the tribes according to the quarters, as mentioned both in Ezekiel and in Joshua, and also the reason why the sons of Israel encamped, and also journeyed, according to the same order, is, that everything in the spiritual world is arranged according to the quarters, not only generally but also particularly. In general, all angels and spirits dwell in the quarters corresponding to their states of good and truth, as said above. The case is the same individually, for in all their assemblies, those who are present take their places in the quarters that correspond to the states of their life; there they sit in the temples, and dwell in their houses in a similar manner. There in a word, all things generally and particularly are arranged according to the quarters of heaven; for the form of heaven is the same in every detail as it is in general. From these considerations it is clear what is signified in the Word by arrangements according to the quarters, also by the quarters according to which the tabernacle was built, and according to which the temple was built by Solomon; besides other similar things.

[8] So far concerning the quarters generally. That the east signifies the Lord as to Divine Love, and therefore the good of love to the Lord with those who are recipients of it, is plain from the following passages.

Thus in Ezekiel:

"He brought me to the gate of the temple that looketh toward the east; and, behold, the glory of the God of Israel came from the way of the east; and his voice was like the voice of many waters; and the earth shone with his glory. The glory of Jehovah came into the house by the way of the gate, whose prospect is toward the east. Then the spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house" (Ezekiel 43:1-5).

Here the subject is the building of the new temple which signifies the New Church to be established by the Lord; and because introduction into it is effected by the good of love to the Lord, and by truth from that good, therefore the gate that looketh toward the east, and the God of Israel coming from the way of the east were seen. By the gate is signified introduction and approach; by the God of Israel is meant the Lord; by the east, the good of love from Him and manifested towards Him; and by glory, truth from that good. For the Lord enters into heaven, and thence into the church, from His Divine Love, which, as said above, appears in the heavens as the Sun; thence are all the Divine Good and the Divine Truth there. The glory of Jehovah seen to enter the house by the way of the gate whose prospect was towards the east, and also the glory of Jehovah filling the house, have a similar signification; for the house or temple signifies heaven and the church. By glory in the Word is signified the Divine Truth proceeding from the Lord; by "the glory of the God of Israel," the Divine Truth enlightening those who are in the Lord's spiritual kingdom; and by "the glory of Jehovah," the Divine Truth enlightening those who are in the Lord's celestial kingdom. The Divine Truth is called glory because it is the light of heaven, and that light is the cause of all splendour, magnificence, and glory in the heavens; for everything that appears before the eyes in the heavens is from that light. So also it is said that "the earth shone with his glory," and by the earth is meant the church. The influx of Divine Truth towards lower things on every side is signified by "his voice was like the voice of many waters," voice signifying influx, and waters, truths.

[9] Again:

"Then he brought me back by the way of the gate of the outward sanctuary that looketh toward the east; and it was shut; but Jehovah the God of Israel will enter in by it" (Ezekiel 44:1, 2).

And in the same:

"The gate of the inner court that looketh toward the east shall be shut the six days of labour; but on the day of the sabbath it shall be opened" (46:1).

By the "gate that looketh toward the east" is also signified introduction into heaven and the church by the Lord by means of the good of love proceeding from Him, which is therefore meant by the east; and that this is from the Lord, is signified by Jehovah the God of Israel entering by that gate. That introduction is the result of the worship of Him from that good, is signified by the words "on the day of the sabbath it shall be opened;" and that introduction does not take place when worship is not from that good, is signified by the gate being shut during the six days of labour.

[10] Again, in the same prophet:

"And the cherubim lifted up their wings, and they stood at the door of the gate [of the house] of Jehovah toward the east; and the glory of the God of Israel was over them above" (10:19).

The cherubim signify the Lord as to Divine Providence, and as to defence, to prevent His being approached except by means of the good of love; see above (n. 152, 277); and because the Lord is signified by cherubim, and from the Lord as the Sun, where the east is, proceed all the good of love, and all truth from that good, therefore the cherubim were seen to stand at the door of the gate of the house of Jehovah towards the east, and the glory of the God of Israel was over them above. By the house of Jehovah, by the east, and by the glory of the God of Israel, similar things are signified here as above.

[11] So in Isaiah:

"Who raised up one from the east, called him in justice to his foot, gave the nations before him, and made him rule over kings?" (41:2).

This is said of the Lord, who is said to be raised up from the east, because conceived from the Divine Itself, which in its essence is Divine Love, and from which also the Lord is the Sun of the angelic heaven. To call in justice, here signifies to restore heaven and the church; for the justice of the Lord in the Word signifies, that from His own power He saved the human race, which was accomplished by reducing all things in the heavens and the hells into order (see n. 293). The signification of the rest of this passage is explained above (n. 357:5).

[12] Thus also in the second book of Samuel,

"The spirit of Jehovah spake in me. The God of Israel said, the Rock of Israel spake to me. As the light of the morning, when the sun riseth, a morning without clouds; from the clear shining after rain cometh grass out of the earth" (23:2-4).

"The God of Israel," and "the Rock of Israel," are the Lord, and because He is the Sun of the angelic heaven, and from Him as the Sun proceeds and flows all the Divine Truth, which enlightens angels and men, imparts intelligence, and reforms, it is said as "the light of the morning when the sun riseth, a morning without clouds; through the clear shining after rain cometh grass out of the earth." The light of the morning when the sun riseth, signifies the Divine Truth from the Lord as the Sun; a morning without clouds, denotes its purity, rain its influx, and the grass out of the earth, intelligence, and reformation therefrom; for these are signified by grass because it springs out of the earth by the power of the sun after rain, but intelligence comes from the Lord as the Sun by the influx of Divine Truth.

[13] Again in Isaiah:

"Jehovah shall arise upon thee, and his glory shall be seen upon thee. And the nations shall walk according to thy light, and kings according to the brightness of thy rising" (60:2, 3).

This is said of the Lord. The Divine in Him is meant by "Jehovah shall arise upon thee, and his glory shall be seen upon thee." The Divine Good of Divine Love is meant by Jehovah shall arise upon thee, and the Divine Truth from that Good is meant by His glory shall be seen upon thee. The nations signify those who are in good, and kings those who are in truths from good. It is said of the former that "they shall walk according to thy light," which signifies a life according to the Divine Truth; and of the latter, they shall walk "according to the brightness of thy rising," which signifies the life of intelligence from Divine Good; to walk denoting to live; light, the Divine Truth; and the brightness of His rising, the Divine Truth from the Divine Good from which comes intelligence.

[14] Again in Ezekiel:

"The cherubim did lift up their wings; and the glory of the God of Israel was over them above. And the glory of Jehovah ascended over the midst of the city, and stood over the mountain which is on the east of the city" (11:22, 23).

The cherubim signify the Lord as to Divine Providence and defence, and the glory of the God of Israel signifies the Divine Truth proceeding from the Lord as was said above. And because the Divine Truth, which is light, proceeds from the Lord as the Sun in the angelic heaven, therefore the glory of Jehovah was seen to ascend over the midst of the city, and to stand over the mountain which is on the east side of the city. By the city is meant Jerusalem, which signifies the church as to doctrine; and because the doctrine of the church is from the Divine Truth, therefore the glory of Jehovah was seen to ascend over the midst of the city; and since all Divine Truth proceeds from the Lord as the Sun, where the east is, therefore the glory was seen to stand over the mountain on the east of the city. The mountain on the east of the city was the mount of Olives. That the mount of Olives signifies the Divine Love of the Lord, and that therefore the Lord used sometimes to be there, may be seen above (n. 405:24); and that the mount of Olives was situated before Jerusalem on the east, may be seen in Zech. 14:4.

[15] Again in Ezekiel:

"He brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east; and the waters came down from under, from the right side of the house, from the south side of the altar. He brought me out by the way of the gate towards the north, and led me round by the way without unto the outer gate, by the way that looketh eastward; and, behold, there ran out waters from the right side. Then said he unto me, These waters issue out toward the eastern boundary, and go down into the plain, and come towards the sea; which being brought forth into the sea, the waters shall be healed. Whence it comes to pass, that every living soul, which creepeth, whithersoever the rivers come, lives; and there shall be a very great multitude of fish. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed" (47:1, 2, 8, 9, 12).

The New Church to be established in the heavens and on the earth by the Lord is here described, when all the Divine will proceed from His Divine Human; for before the coming of the Lord the Divine proceeded from His Divine, which He calls the Father, but this did not extend to ultimates after the church was vastated. By house is here signified the church; by its gate, approach and introduction; by the east, the Lord, where His Divine love appears as the Sun; and by the waters going forth thence is signified the Divine Truth proceeding therefrom. By the plain and the sea are signified the ultimates of the church, or where those are who are in ultimate truths and goods because they are natural and sensual, and who are spiritual only in a slight degree; to these the Divine did not previously extend. Life from the Divine to these also after the coming of the Lord, is signified by the waters of the sea being healed by the inflowing of the river from the east; the very great multitude of fish, signifies abundance of cognitions and scientifics which also become spiritually living with them. The fructification of good and multiplication of truth are signified by every tree for food coming up upon the bank of the river, whose leaf falleth not, neither is the fruit thereof consumed. From this it is evident what the particulars in a series there signify, and that the east, where they all originate, signifies the Lord and His Divine Love.

[16] The same is signified in Zechariah,

"And it shall come to pass in that day, that living waters shall go out from Jerusalem; part of them toward the eastern sea" (14:8).

Here also the subject is the Lord. "In that day," signifies His coming, and the eastern sea signifies the ultimate boundary towards the east in the spiritual world, where there was no reception of Divine Truth before the coming of the Lord, but when it proceeded from His Divine Human then there was reception. That the ultimate [boundaries] in the spiritual world are like seas, may be seen above (n. 342); and that there are dry and waste places there, may be seen in Joel 2:20.

[17] Since the Lord in heaven where the angels are appears as the Sun, and [where He appears] there is the east, therefore when Aaron offered the sin offering for himself and his house, he sprinkled the blood of the bullock on the mercy-seat towards the east (Leviticus 16:14, 15); and therefore Moses, Aaron and his sons measured out the camp before the tabernacle of the congregation towards the east (Numbers 3:38); and also the tribe of Judah (Numbers 2:3). Moses, Aaron, and his sons, and the tribe of Judah, represented the Lord as to the Divine Good and the Divine Truth proceeding from the Divine Love; their camp was therefore towards the east. So also the ancients in their worship turned their faces to the rising of the sun, and therefore they built their temples in such a way that the front, where the most sacred place was, should look towards the east; this is also the case at the present day, the practice being derived from ancient custom. The whole angelic heaven also is turned to the Lord as the Sun, thus collectively to the east. All the interiors of the angels in the heavens are also turned in the same direction; consequently the angels of heaven turn their faces to the Lord. Many important facts upon this subject are related in Heaven and Hell 17, 123, 142, 143, 144, 272).

[18] Because the Lord is the east, therefore it is said in Matthew,

"For as the lightning cometh forth out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be" (24:27).

Since, when man is the subject, the rising of the sun signifies the good of love proceeding from the Lord as the Sun, and received by him, it is therefore said in the book of Judges,

"So let all thine enemies perish, O Jehovah; but let them that love him be as the sun when he goeth forth in his might" (5:31).

These words occur in the prophetic song of Deborah and Barak; and of those who love Jehovah, that is those who are in the good of love to the Lord, it is said, "as the sun when he goeth forth in his might."

[19] In Moses:

Joseph shall possess "the firstfruits of the mountains of the east, and the precious things of the hills of an age" (Deuteronomy 33:15).

Joseph, in the representative sense, signifies the Lord's spiritual kingdom, it is therefore said of him that he shall possess the firstfruits of the mountains of the east, and the precious things of the hills of an age. The firstfruits of the mountains of the east signify the genuine goods of love to the Lord, and thence of charity towards the neighbour, the mountains of the east denote goods of love to the Lord, and firstfruits those things that are genuine and primary; and the hills of an age signify the goods of charity towards the neighbour, these when genuine being called precious. The rest of the blessing of Joseph is explained above (n. 405:31).

[20] The church existed, in ancient times, in several kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and in other parts; but with those peoples it was a representative church, for in every detail of their worship, and in each of their statutes, spiritual and celestial things, which are the interior things of the church, were represented, and in the highest sense the Lord Himself. These representatives of their worship and statutes remained with many even up to the time of the Lord's coming, and from these they possessed a knowledge of His coming. This is evident from the predictions of Balaam, who was from Syria, and who prophesied concerning the Lord, in these words:

"I see him, but not now; I behold him, but not nigh; there shall come forth a star out of Jacob, and a sceptre shall rise out of Israel" (Numbers 24:17).

Then again it is evident from the fact that certain wise men from the east, when the Lord was born, saw a star in the east, and followed it; of this circumstance Matthew thus speaks:

"In the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was" (Matthew 2:1, 2, 9).

The star was seen in the east by the wise men, because the Lord is the East; and because they knew of the coming of the Lord from those representatives which remained with them, therefore they saw the star and it went before them, first to Jerusalem, which represented the church itself, as to doctrine and the Word, and then to the place where the infant Lord was. A star also signifies the cognitions of good and truth, and in the highest sense, knowledge concerning the Lord. That stars in the Word signify cognitions of good and truth, see above (n. 72, 179, 402). As the Orientals possessed such knowledges, they were on that account called "sons of the east." That those who came from Arabia were thus called, is seen in Jeremiah (49:28). By sons of the east in the Word, knowledges of good and truth are also signified; similarly by Kedar or Arabia. That Job was of the sons of the east is evident from chapter 1:3.

[21] As most things in the Word have also an opposite sense, so also has the "east," which, in this sense, signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is named in Ezekiel (8:16); and in Isaiah (2:6). That the east signifies the Lord as to Divine Love, and consequently the good of love to Him, is still further evident from what has been stated above concerning the sun (n. 401), and concerning the morning (n. 176); for in the angelic heaven, the east is where the sun is situated; and since where the sun rises is the morning, and the Sun there is always in its rising, and never sets, therefore the morning also has a similar signification.

脚注:

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.