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.

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.

2466. That the things now set forth are signified in the internal sense, can be confirmed, and indeed as to each word; but most of them have been confirmed before, and besides, they are such as do violence to our ideas and give offense to chaste ears. From the summary explication we can see that by the things in question there is described the origin of such a religion as is signified in the Word by “Moab” and the “son of Ammon.” The nature of this religion will be told hereafter, where Moab and the son of Ammon are treated of. That it is adulterated good and falsified truth, is evident. The adulterations of good and the falsifications of truth are commonly described in the Word by “adulteries” and “whoredoms,” and are also so called, the reason of which is based on the fact that good and truth form a marriage with each other (n. 1904, 2173); nay, incredible as it may appear to most, it is from this marriage as from its genuine origin that there comes the sanctity of marriages on earth, and also the laws of marriages given in the Word.

[2] For the case is this: When celestial and spiritual things descend out of heaven into a lower sphere, they are there turned in the most perfect manner into some likeness of marriages, and this from the correspondence that exists between spiritual and natural things (concerning which correspondence of the Lord’s Divine mercy elsewhere). But when they are perverted in the lower sphere, as is done where evil genii and evil spirits are present, the same are then turned into such things as belong to adulteries and whoredoms. Hence it is that contaminations of good and perversions of truth are described in the Word by adulteries and whoredoms, and are also so named, as is very evident from the following passages in Ezekiel:

Thou didst commit whoredom because of thy name, and pouredst out thy whoredoms on everyone that passed by; thou didst take of thy garments and madest for thee high places decked with diverse colors, and didst commit whoredom upon them; thou didst take the vessels of thy adornment of My gold and of My silver, which I had given thee, and madest for thee images of a male, and didst commit whoredom with them; thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them. Was there but little of thy whoredoms? Thou hast committed whoredom with the sons of Egypt, thy neighbors, great of flesh and hast multiplied thy whoredom to provoke Me to anger; thou hast committed whoredom with the sons of Asshur, and hast committed whoredom with them, and wast not satisfied; and thou hast multiplied thy whoredom even unto the land of traffic, unto Chaldea; and yet thou wast not satisfied therewith (Ezekiel 16:15-17, 20, 26, 28-29, etc.),

[3] where Jerusalem is treated of, by which is here signified the church perverted in respect to truths. Everyone can see that all these things have quite different meanings. That something of the church that has been perverted is called “whoredom” is quite evident; the “garments” here mentioned denote the truths that are being perverted; the falsities thence derived, which are worshiped, are the “high places decked with divers colors,” with which there was whoredom. (That “garments” denote truths may be seen above, n. 1073; and that “high places” denote worship, n. 796.)

The “vessels of adornment of gold and silver which I had given,” denote the knowledges of good and truth from the Word by which they confirm falsities; and when these appear as truths, they are called “images of a male” with which whoredom was committed. (That the “vessels of adornment of gold and silver,” denote the knowledges of good and truth, is evident from the signification of “gold,” as being good, n. 113, 1551, 1552; and of “silver” as being truth, n. 1551, 2048; and that the “images of a male” signify that they appear as truths may be seen above, n. 2046.) That the “sons and daughters” which they bore and sacrificed to them denote the truths and goods which they have perverted, is evident from the signification of “sons and daughters” (see n. 489-491, 533, 2362). That to “commit whoredom with the sons of Egypt,” denotes to pervert these truths and goods by means of memory-knowledges is evident from the signification of “Egypt” as being memory-knowledge (n. 1164, 1165, 1186, 1462). That to “commit whoredom with the sons of Asshur,” denotes to pervert them by reasonings, is evident from the signification of “Asshur,” as being reasoning (n. 119, 1186). That to “multiply whoredom even unto the land of Chaldea,” denotes to pervert them even to the profanation of truth, which is “Chaldea” (n. 1368). All this makes clear what is the nature of the internal sense of the Word in the very sense of the letter.

[4] In like manner elsewhere in the same Prophet:

Two women, the daughters of one mother, committed whoredom in Egypt; they committed whoredom in their youth; Samaria is Oholah, Jerusalem is Oholibah. Oholah committed whoredom under Me, and she doted on her lovers, the Assyrians her neighbors, she bestowed her whoredoms upon them, the choice of all the sons of Asshur; she hath not forsaken her whoredoms from Egypt, for they lay with her in her youth. Oholibah corrupted her love more than she, and her whoredoms more than the whoredoms of her sister; she doted upon the sons of Asshur; she added to her whoredoms, and saw the images of the Chaldeans, she doted upon them at the view of her eyes; the sons of Babel came to her into the bed of loves (Ezekiel 23:2-5, 7-8, 11-12, 14, 16, etc.).

“Samaria” denotes the church which is in the affection of truth, and “Jerusalem” that which is in the affection of good; whose “whoredoms with the Egyptians,” and “with the sons of Asshur,” denote perversions of good and truth by means of memory-knowledges and reasonings, by which falsities are confirmed, as is evident from the signification of “Egypt” (n. 1164, 1165, 1186, 1462); and of “Asshur” (n. 119, 1186). That this was done even to profane worship, which in respect to truth is “Chaldea” (n. 1368); and in respect to good is the “sons of Babel” (n. 1182, 1326).

[5] In Isaiah:

And it shall come to pass at the end of seventy years that Jehovah will visit Tyre, and she shall return to her harlot hire, and shall commit whoredom with all the kingdoms of the earth (Isaiah 23:17).

It is the vaunting of what is false that is signified by the “harlot hire” and the “whoredom” of Tyre. That “Tyre” denotes the knowledges of truth may be seen above (n. 1201); and also that the “kingdoms” with which the whoredom was committed denote truths (n. 1672).

[6] In Jeremiah:

Thou hast committed whoredom with many companions; and return again unto Me. Lift up thine eyes unto the hills, and see; where hast thou not been debauched? Upon the ways hast thou sat for them as an Arab in the wilderness, and thou hast profaned the land with thy whoredoms and with thy wickedness (Jeremiah 3:1-2).

To “commit whoredoms” and to “profane the land with whoredoms” denote to pervert and falsify the truths of the church (that the “land” denotes the church see above, n. 662, 1066, 1067).

[7] Again:

By the voice of her whoredom she hath profaned the land, she hath committed adultery with stone and with wood (Jeremiah 3:9);

to “commit adultery with stone and with wood,” denotes to pervert the truths and goods of external worship (that “stone” is such truth may be seen above, n. 643, 1298; and that “wood” is such good, n. 643).

[8] Again:

Because they have wrought folly in Israel, and have committed adultery with the wives of their fellows, and have spoken a word in My name that is false, which I commanded them not (Jeremiah 29:23);

to “commit adultery with the wives of their fellows,” is to teach falsity as from them.

[9] Again:

In the prophets of Jerusalem I have seen a horrible thing, in committing adultery and walking in falsehood (Jeremiah 23:14); where to “commit adultery” regards good which is contaminated; and to “walk in falsehood” regards truth which is perverted. Again:

I have seen thine abominations; thine adulteries, and thy neighings, the foulness of thy whoredom upon the hills in the field. Woe unto thee, O Jerusalem, thou wilt not be made clean; how long shall it yet be? (Jeremiah 13:27).

[10] In Hosea:

Whoredom, and wine, and new wine, have taken possession of the heart. My people inquireth of wood, and the staff thereof will declare it; for the spirit of whoredom hath led them astray, and they have committed whoredom from under their God; they sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, the poplar, and the terebinth [robore]; therefore your daughters commit whoredom, and your daughters-in-law commit adultery; shall I not visit upon your daughters because they commit whoredom, and upon your daughters-in-law because they commit adultery? For they divide with whores, and sacrifice with prostitutes (Hos. 4:11-14).

What each of these things signifies in the internal sense can be seen from the signification of “wine,” as being falsity; of “new wine,” as being the evil thence derived; of the “wood that is inquired of,” as being the good of the delight of some cupidity; of the “staff that will declare,” as being the imaginary power of their understanding; also of the “mountains” and the “hills,” as being the loves of self and of the world; of the “oak, the poplar, and the terebinth,” as being so many gross perceptions thence derived in which they trust; of “daughters” and the “daughters-in-law” as being such affections; all of which show what is here signified by “whoredoms,” “adulteries,” and “harlots.”

[11] In the same:

O Israel, thou hast committed whoredom over thy God, thou hast loved harlot hire upon all the corn floors (Hos. 9:1);

“harlot hire” denotes the vaunting of what is false.

In Moses:

Lest thou make a covenant with the inhabitants of the land, and they commit whoredom after their gods, and sacrifice unto their gods; and one call thee, and thou eat of his sacrifices, and thou take of his daughters for thy sons, and his daughters commit whoredom after their gods, and make thy sons commit whoredom after their gods (Exodus 34:15-16).

In the same:

I will cut off all that commit whoredom after him, committing whoredom after Molech, from the midst of their people; and the soul that turneth unto them that have familiar spirits, and unto the soothsayers, to commit whoredom after them, I will set My face against that soul, and will cut him off from the midst of his people (Leviticus 20:5-6

In the same:

Your sons shall be shepherds in the wilderness forty years, and shall bear your whoredoms, until your bodies be consumed in the wilderness (Numbers 14:33).

In the same:

Remember all the precepts of Jehovah, and do them, that ye seek not after your own heart, and your own eyes, after which ye do commit whoredom (Numbers 15:39).

[12] And still more plainly in John:

An angel said, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters, with whom the kings of the earth have committed whoredom, and the inhabitants of the earth have been made drunk with the wine of her whoredom (Revelation 17:1-2).

The “great harlot” denotes those who are in profane worship; the “many waters” upon which she sits, are knowledges (n. 28, 739); the “kings of the earth” who have committed whoredom with her, are the truths of the church (n. 1672, 2015, 2069); the “wine” with which they were made drunk, is falsity (n. 1071, 1072). Because “wine” and “drunkenness” signify these things, it is said of the daughters of Lot, that they made their father drink wine (verses 32-33, 35).

[13] In the same:

Babylon hath made all nations drink of the wine of the fury of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3).

“Babylon” or “Babel” denotes a worship the externals of which appear holy, while the interiors are profane (n. 1182, 1295, 1326); the “nations that she makes to drink,” are the goods which are being profaned (n. 1259, 1260, 1416, 1849); the “kings” who committed whoredom with her, are truths (n. 1672, 2015, 2069). In the same:

True and just are the judgments of the Lord God, for He hath judged the great harlot, who corrupted the earth with her whoredom (Revelation 19:2); where the “earth” denotes the church (n. 566, 662, 1066, 1068, 2117, 2118).

[14] As “whoredoms” signify such things, and “daughters” signify affections, it was therefore forbidden so severely that the daughter of a priest should commit whoredom; concerning which we read in Moses:

The daughter of a priest, having begun to commit whoredom, she is profaning her father, she shall be burned with fire (Leviticus 21:9).

It was also commanded that they should not bring the hire of a harlot into the house of Jehovah, because it is an abomination (Deuteronomy 23:18). And for the same reason there was such an inquisitorial process concerning a wife whose husband had conceived a suspicion of adultery (Numbers 5:12-31), in which instance each and all things have relation to the adulterations of good. Moreover in the Word many different kinds of adulteries and whoredoms are spoken of, and still more varieties. This kind which is here described by Lot’s daughters lying with their father, is what is called “Moab” and the “son of Ammon,” now to be explained.