3024# "不要为我儿子娶迦南人的女儿为妻"象征神性的理性不应与任何跟真理不和谐的情感结合。这个含义可以从以下几个方面理解：
"娶妻"象征通过婚姻契约的结合；"我儿子"，即以撒，象征主的神性之理性（参1893，2066，2083，2630节）；"女儿"象征各种情感（参489-491，568，2362节）；而"迦南人"则象征邪恶（参1444，1573，1574节）。因此，"迦南人的女儿"象征与真理不和谐的情感。
这段经文讨论的是神性真理应当与主的理性中的神性良善相结合。这里的"妻子"指的是需要从自然人中通过正常途径唤起的真理本身；而"我的儿子"则指主理性中的良善，真理需要与之结合。
由此可以理解，"不要为我儿子娶迦南人的女儿为妻"象征着不应与任何跟真理不和谐的情感结合。真理与良善的所有结合都是通过情感实现的。没有任何真理能进入人的理性并在那里结合，除非通过情感，因为情感中包含着爱的良善，而只有爱的良善才能实现这种结合（参见1895节）。这一点通过深入思考就能理解。
【2】"迦南人的女儿"象征着与真理不和谐的情感，即伪谬的情感。这一含义可以从圣经中"女儿"一词的用法得知。在圣经的许多地方提到"女儿"，显然并非指实际的女儿，例如"锡安的女儿""耶路撒冷的女儿""他施的女儿"和"我民的女儿"。如前文所述，这些表达都象征着对良善和真理的情感。
这些情感也代表着教会，因为教会之所以成为教会，正是由于这些情感。因此，"锡安的女儿"象征属天的教会，体现了对良善的情感；"耶路撒冷的女儿”则象征属灵的教会，体现了对真理的情感（参2362节）。"我民的女儿"也有类似含义，这在经上都有所体现（以赛亚书22:4，耶利米书6:14，26，8:19，21-23，14:17，耶利米哀歌2:11，4:6和以西结书13:17）。
【3】从这些例子可以看出，"外邦人的女儿"，如"非利士人的女儿""埃及的女儿""推罗和西顿的女儿""以东的女儿""摩押的女儿""迦勒底人和巴比伦的女儿”以及"所多玛的女儿"，实际上象征邪恶与伪谬的情感。这些情感构成了他们的宗教，因此也代表了这些宗教本身。"女儿们"具有这样的象征意义，可以从以下经文中得到证实：
列国的女儿必为埃及悲哀……你要为埃及群众哀号，又要将埃及和有名之国的女儿下，并下坑的人，一同扔到阴府去。（以西结书32:16，18）
"外邦的女儿"象征邪恶的情感。《撒母耳记》中还说：
不要在迦特报告，不要在亚实基伦街上传扬，免得非利士的女儿欢乐……免得未受割礼之人的女儿矜夸。（撒母耳记下1:20）
你与埃及人行淫……我将你交给恨你的非利士女儿……在你的恶没有显露以先，那受了凌辱的亚兰女儿和亚兰四围非利士的女儿都恨恶你，蔑视你。（以西结书16:26，27，57）
任何人都能看出这里所说的不是实际的女儿，而是指那些被称为"非利士人”的宗教，这种宗教大谈特谈信仰，却不过信仰的生活（参1197，1198节）；因此他们也被称为"未受割礼的人"，即没有仁义的人。
【4】埃及的处女啊，可以上基列取乳香去。……住在埃及的女儿哪，要预备掳去时所用的物件。埃及的女儿必然蒙羞，必交在北方人的手中。（耶利米书46:11，19，24）
"埃及的女儿"象征事实性知识推理信仰真理是否如此的情感；因此指由此产生的宗教，这种宗教的特点是：除非能用感官理解的，否则什么都不信，因此不信任何信仰的真理（参215，232，233，1164，1165，1386，1385，2196，2203，2209，2568，2588节）。
受欺压的西顿女儿啊，你必不得再欢乐。（以赛亚书23:12）
推罗的女儿必来送礼，民中的富足人也必向你求恩。（诗篇45:12）
"西顿的女子"和"推罗的女子"的含义，从西顿和推罗的含义可以看出（参1201节）。
住乌斯地的以东的女儿哪，只管欢喜快乐。……锡安的儿女哪，你罪孽的刑罚受足了，耶和华必不使你再被掳去。以东的女儿哪，他必追讨你的罪孽（耶利米哀歌4:21，22）
摩押的女儿在亚嫩渡口，必像游飞的鸟，如拆窝的雏。（以赛亚书16:2）
巴比伦的处女啊，下来坐在尘埃；迦勒底的女儿啊，没有宝座，要坐在地上。……迦勒底的女儿啊，你要默然静坐，进入暗中，因为你不再称为列国的主母。（以赛亚书47:1，5）
看哪，有一种民从北方来。……巴比伦的女儿啊，他们骑马，都摆队伍如上战场的人，要攻击你。（耶利米书50:41，42）
巴比伦的女儿好像踹谷的禾场；再过片时，收割她的时候就到了。（耶利米书51:33）
住在巴比伦城的锡安民哪，应当逃脱。（撒迦利亚书2:7）
将要被毁灭的巴比伦女儿啊。（诗篇137:8）
你的妹妹所多玛和她的众女，必归回原位；撒玛利亚和她的众女，必归回原位。（以西结书16:55）
任何人都能看出，在这些地方"女儿"并不是指实际的女儿，而是指与真理不符的情感，因此指由此产生的宗教。
【5】这些宗教的本质可以从那些民族的象征意义中看出，如以东、摩押、迦勒底人、巴比伦、所多玛、撒玛利亚等，这些在《创世记》前几章的解释中已有详细说明。因此，我们现在可以理解"迦南的女儿"在这里所象征的含义。
【6】禁止与迦南的女子通婚，这也涉及到属灵层面的问题，即良善和伪谬、邪恶和真理不应结合，因为这会导致亵渎。这个禁令本身就是对这一原则的象征性表达，正如《申命记》7章3节所述。《玛拉基书》中也提到：
犹大亵渎了耶和华所爱的圣洁，娶侍奉外邦神的女子为妻。（玛拉基书2:11）
3024、“不要从迦南人的女儿中为我儿子娶一个女子”表示凡与真理不一致的情感，神性理性都不可与之结合。这从“娶一个女子”、“我的儿子”、“女儿”和“迦南人”的含义清楚可知：“娶一个女子”是指凭婚约结合；“我的儿子”，即以撒，是指主的神性理性（参看1893， 2066， 2083， 2630节）；“女儿”是指情感（参看489-491， 568， 2362节）；“迦南人”是指邪恶（参看1444， 1573， 1574节），因此“迦南人的女儿”是指与真理不一致的情感。此处论述的主题是将要与主理性的神性良善联合的神性真理，这从概览（3013节）可以看出来。将要凭婚约与以撒结合的“女子”表示将要以通常的方式从祂的属世人中被召唤出来的真理本身；“我的儿子”表示良善方面的主的理性，或说主的理性中的良善，它将要联合或联结。由此可知，“不要从迦南人的女儿中为我儿子娶一个女子”表示凡与真理不一致的情感，神性理性都不可与之结合。真理与良善的一切结合都是通过情感实现的；若不通过情感，真理绝无可能进入人心智的理性部分，或与之结合，因为情感拥有爱之良善在里面，唯独爱之良善产生结合（1895节）。凡反思这一点的人都能看出，事情就是这样。
至于“迦南人的女儿”表示与真理不一致的情感，也就是对虚假的情感，这从“女儿”的含义明显可知。圣言在许多地方提到“女儿（或女子）”，谁都能看出，她们不是女儿（或女子）。例如，“锡安的女儿（或女子）”、“耶路撒冷的女儿（或女子）”、“他施的女儿（或女子）”、“我民（或百姓）的女儿（或女子）”。这些都表示对良善和真理的情感，如前面引用的章节所说明的。它们因表示对良善和真理的情感，故也表示教会，因为教会凭这些情感而为教会。这就是为何“锡安的女儿（或女子）”表示属天教会，这是由于对良善的情感；而“耶路撒冷的女儿（或女子）”表示属灵教会，这是由于对真理的情感（2362节）；“我民（或百姓）的女儿（或女子）”也是如此（以赛亚书22:4；耶利米书6:14， 26；8:19， 21-22；14:17；耶利米哀歌2:11；4:6；以西结书13:17）。
由此明显可知周围各个民族的“女儿（或女子）”表示什么，如“非利士人的女儿（或女子）”、“埃及的女儿（或女子）”、“推罗和西顿的女儿（或女子）”、“以东的女儿（或女子）”、“摩押的女儿（或女子）”、“迦勒底人的女儿（或女子）”、“巴比伦的女儿（或女子）”、“所多玛的女儿（或女子）”。她们都表示对邪恶和虚假的情感，他们的各种宗教体系就来源于这些情感；因此，她们也表示这些宗教体系本身。以下经文表明，这就是“女儿（或女子）”的含义。以西结书：
列族的女儿必为埃及悲哀。你要为埃及群众哀号，又要将埃及和名族的女儿，并下坑的人，都送下低地。（以西结书32:16， 18）
“名族的女儿”表示对邪恶的情感。撒母耳记：
不要在迦特报告，不要在亚实基伦街上传扬；免得非利士的女儿欢乐，免得未受割礼之人的女儿雀跃。（撒母耳记下1:20）
以西结书：
你也和埃及人行淫；我将你交给恨你的非利士人的女儿们。在你的恶行显露以前，如在亚兰女儿们和亚兰四围的众人，并从四围藐视你的非利士人的女儿们受了凌辱的时候。（以西结书16:26-27， 57）
谁都能看出，此处不是指女儿们，而是指非利士人所表示的那种人当中的各种宗教；这种宗教促使他们反复谈论信仰，却根本不过信仰的生活（参看1197， 1198节）。这也是为何他们被称为“未受割礼之人”，也就是缺乏仁爱的人。
耶利米书：
埃及的处女哪，可以上基列取香草去。住在埃及的女儿哪，要收拾流徙的行装。埃及的女儿蒙羞，必交在北方人的手中。（耶利米书46:11， 19， 24）
“埃及的女儿”表示对基于记忆或世俗知识，或事实推理信之真理是否真实的情感，因而表示由此产生的宗教种类；这类宗教的性质是，不相信感官所无法理解的任何东西，因而不相信任何信之真理（参看215， 232， 233， 1164， 1165， 1186， 1385， 2196， 2203， 2209， 2568， 2588节）。
以赛亚书：
他说，受欺压西顿的女儿哪，你必不得再欢乐。（以赛亚书23:12）
诗篇：
推罗的女儿必来送礼，民中的富足人也必求你的面。（诗篇45:12）
从西顿和推罗的含义明显可知“西顿的女儿”和“推罗的女儿”表示什么（参看1201节）。耶利米哀歌：
以东的女儿哪，只管欢喜快乐。锡安的女儿哪，你的罪孽满盈了。祂必不使你再流亡；以东的女儿哪，你的罪孽必受察罚。（耶利米哀歌4:21-22）
以赛亚书：
摩押的女儿必像游飞的鸟，离散的巢。（以赛亚书16:2）
又：
巴比伦的处女（直译：处女女儿）啊，下来坐在尘埃；迦勒底的女儿啊，坐在地上吧，没有宝座了。迦勒底的女儿啊，你要静静坐下，进入黑暗中，因为你不再称为列国的主母。（以赛亚书47:1， 5）
耶利米书：
巴比伦的女儿哪，有一种民从北方而来，都列阵如上战场的人，要攻击你。（耶利米书50:41-42）
同一先知书：
巴比伦的女儿好像踹谷的禾场；收割她的时候到了。（耶利米书51:33）
撒迦利亚书：
嗨，锡安！你这与巴比伦的女儿同住的，应当逃脱。（撒迦利亚书2:7）
诗篇：
巴比伦的女儿已经荒废。（诗篇137:8）
以西结书：
你的妹妹所多玛和她的众女必恢复原状；撒玛利亚和她的众女也必恢复原状。（以西结书16:55）
谁都能看出，在这些经文中，“女儿或众女”不是指女儿，而是指与真理不一致的情感，因而是指源于这些情感的宗教种类。至于它们是哪些具体种类，这从这些人民的含义明显可知，如以东、摩押、迦勒底人、巴比伦、所多玛、撒玛利亚，我在解释创世记前面章节的许多地方已经论述了它们。由此明显可知，此处“迦南人的女儿”表示什么。
以色列人不可与迦南人的女儿通婚，这个禁令也与属灵的律法有关，即：良善与虚假，并邪恶与真理不可以结合在一起，因为这样一种结合是亵渎的源头。这个禁令也代表了申命记（7:3）和玛拉基书所论述的场景，其中在玛拉基书：
犹大人亵渎耶和华的圣洁，因为他喜爱并娶了外邦神的女儿。（玛拉基书2:11）
Potts(1905-1910) 3024
3024. That thou shalt not take a woman for my son of the daughters of the Canaanite. That this signifies that the Divine rational was not to be conjoined with any affection disagreeing with truth, is evident from the signification of "taking a woman," as being to be conjoined by a covenant of marriage; from the signification of "my son," namely Isaac, as being the Lord's Divine rational (see n. 1893, 2066, 2083, 2630); from the signification of "daughters," as being affections (see n. 489-491, 568, 2362); and from the signification of the "Canaanite," as being evil (see n. 1444, 1573, 1574); from which it is that the "daughters of the Canaanite" are affections that do not agree with truth. The subject here treated of is the Divine truth that was to be adjoined to the Divine good of the Lord's rational, as may be seen from the Contents (n. 3013). By the "woman" who was to be associated by a covenant of marriage, is meant that truth itself, which was to be called forth from the natural man by the common way; by "my son" is meant the Lord's rational in respect to good, to which it was to be adjoined or associated; hence it may be known that by "not taking a woman from the daughters of the Canaanite," is signified that this rational was not to be conjoined with any affection that disagreed with truth. All conjunction of truth with good is effected by means of affection; for no truth can possibly enter into man's rational and be conjoined there, except by means of affection; for in affection is the good of love, which alone conjoins (n. 1895); as may also be known to anyone who reflects. [2] That the "daughters of the Canaanite" signify affections which disagree with truth, that is, affections of what is false, is evident from the signification of "daughters;" for daughters are mentioned in many passages of the Word, and everyone can see that daughters are not there meant, as where it is said, the "daughter of Zion," the "daughter of Jerusalem," the "daughter of Tarshish," the "daughter of My people." That by these are signified affections of good and of truth, has been shown in passages quoted above. And because they are affections of good and of truth, they are also churches, for churches are churches from these affections. Thus by the "daughter of Zion" is signified the celestial church, and this from the affection of good; but by the "daughter of Jerusalem" is signified the spiritual church, from the affection of truth (n. 2362); this is also signified by the "daughter of My people" (Isa. 22:4; Jer. 6:14, 26; 8:19, 21-22; 14:17; Lam. 2:11; 4:6; Ezek. 13:17). [3] From this it is evident what is signified by the "daughters" of the nations; as by the "daughters of the Philistines," the "daughters of Egypt," the "daughters of Tyre and of Zidon," the "daughters of Edom," the "daughters of Moab," the "daughters of the Chaldeans" and "of Babel," and the "daughters of Sodom," namely, the affections of evil and falsity from which were their religious systems, and thus the religious systems themselves. That such is the signification of "daughters," may be seen from the passages that follow. In Ezekiel:
The daughters of the nations shall lament for Egypt. Wail for the multitude of Egypt, and cause her to go down, her and the daughters of the famous nations, unto the earth of the regions below, with them that go down into the pit (Ezek. 32:16, 18). The "daughters of the famous nations" denote the affections of evil. In Samuel:
Tell it not in Gath, publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph (2 Sam. 1:20). In Ezekiel:
Thou hast committed whoredom with the sons of Egypt; I have delivered thee unto the will of them that hate thee, the daughters of the Philistines, before thy wickedness was discovered, as at the time of the reproach of the daughters of Syria, and of all that are round about her, the daughters of the Philistines which do despite unto thee round about (Ezek. 16:26-27, 57). That daughters are not meant here, anyone can see; but the religiosities of such as are signified by the Philistines, which are of such a kind that they talk much about faith and lead no life of faith (see n. 1197, 1198); for this reason they are also called the "uncircumcised," that is, those who are devoid of charity. [4] In Jeremiah:
Go up into Gilead, and take balm, O virgin daughter of Egypt. O thou daughter that dwellest in Egypt, make thee vessels of exile. The daughter of Egypt shall be put to shame, she is delivered into the hand of the people of the north (Jer. 46:11, 19, 24). The "daughter of Egypt" denotes the affection of reasoning from memory-knowledges concerning the truths of faith, as to whether they be so; thus she denotes the kind of religion that arises from this, which is such that nothing is believed except that which is comprehended by the senses, and thus nothing of the truth of faith (see n. 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588). [5] In Isaiah:
He said, Thou shalt no more exult, O thou oppressed daughter of Zidon (Isa. 23:12). And in David:
The daughter of Tyre with a gift, the rich among the people shall entreat thy faces (Ps. 45:12). What is meant by the "daughter of Zidon" and the "daughter of Tyre," is evident from the signification of Zidon and of Tyre (see n. 1201). In Jeremiah:
Rejoice and be glad O daughter of Edom. Thine iniquity is consummated, O daughter of Zion. He will no more cause thee to migrate; thine iniquity shall be visited, O daughter of Edom (Lam. 4:21-22). In Isaiah:
As a wandering bird, a nest sent forth, shall the daughters of Moab be (Isa. 16:2). Again:
Come down and sit in the dust, O virgin daughter of Babel; sit on the earth, without a throne, O daughter of the Chaldeans. Sit thou silent, and enter into darkness, O daughter of the Chaldeans, for thou shalt no more be called the lady of kingdoms (Isa. 47:1, 5). In Jeremiah:
A people cometh from the north set in array as a man to the battle, against thee, O daughter of Babel (Jer. 50:41-42). The daughter of Babel is like a threshing-floor, it is time to thresh her (Jer. 51:33). In Zechariah:
Alas O Zion, escape, thou that dwellest with the daughter of Babel (Zech. 2:7). In David:
The daughter of Babel is laid waste (Ps. 137:8). In Ezekiel:
Thy sisters, Sodom and her daughters, shall return to their ancient estate, and Samaria and her daughters shall return to their ancient estate (Ezek. 16:55). [6] Anyone can see that in these passages by "daughters" are not meant daughters, but affections that disagree with truth, and thus religiosities that come from this source; but what these religiosities are, is evident from the signification of the peoples named-as Edom, Moab, the Chaldeans, Babel, Sodom, and Samaria, which have been treated of in many places in the explications of the foregoing chapters of Genesis. Hence now it is evident what is here meant by the "daughters of the Canaanite." [7] That the Israelites were not to contract marriages with the daughters of the Canaanites, also had regard to the spiritual laws that good and falsity, and evil and truth are not to be joined together; for thence comes profanation. The prohibition was also representative of the matter concerning which we read in Deuteronomy 7:3; and in Malachi:
Judah hath profaned the holiness of Jehovah, in that he hath loved and hath married the daughter of a strange god (Mal. 2:11).
Elliott(1983-1999) 3024
3024. 'That you do not take a wife for my son from the daughters of the Canaanites' means that the Divine Rational should not be joined to any affection incompatible with truth. This is clear from the meaning of 'taking a woman' as being joined by means of the marriage covenant; from the meaning of 'my son', namely Isaac, as the Lord's Divine Rational, dealt with in 1893, 2066, 2083, 2630; from the meaning of 'daughters' as affections, dealt with in 489-491, 568, 2362; and from the meaning of 'the Canaanites' as evil, dealt with in 1444, 1573, 1574. Consequently 'the daughters of the Canaanites' are affections incompatible with truth. The subject here is Divine truth which was to be allied to the Divine good of the Lord's Rational, as may be seen in 3013 under 'Contents'. 'A woman' who was to be associated by means of a marriage covenant is used to mean that truth itself which is summoned from the natural man in the normal manner. 'My son' is used to mean the Lord's Rational as regards the good with which it was to be allied or associated. From this one may recognize that the command not to take a wife for his son from the daughters of the Canaanites means that the Divine Rational should not be joined to any affection incompatible with truth. All joining of truth to good is effected by means of affection, for no truth ever enters the rational part of a person's mind or is joined to it except by means of affection, for affection has within it the good that flows from love, which good alone effects the joining together, 1895, as also anyone may know who stops to reflect on it.
[2] As regards 'the daughters of the Canaanites' meaning affections incompatible with truth, that is, affections for what is false, this becomes clear from the meaning of 'daughters'. For the noun 'daughters' occurs in many places in the Word, and in these anyone may see that it is not used to mean daughters. By such expressions as 'the daughter of Zion', 'the daughter of Jerusalem', 'the daughter of Tarshish', 'the daughter of My people', affections for good and truth are meant, as shown in the paragraphs referred to above. And since affections for good and truth are meant so also are Churches, for Churches are Churches by virtue of these affections. Consequently 'the daughter of Zion' means the celestial Church, and means this by virtue of the affection for good, whereas 'the daughter of Jerusalem' means the spiritual Church from the affection for truth, 2362. And it is the same with 'the daughter of My people' in Isa 22:4; Jer 6:14, 26; 8:19, 21, 22; 9:1; 14:17; Lam 2:11; 4:6; Ezek 13:17.
[3] This shows what is meant by the daughters of the nations, such as by the daughters of the Philistines, the daughters of Egypt, the daughters of Tyre and Sidon, the daughters of Edom, the daughters of Moab, the daughters of the Chaldeans and Babel, and the daughters of Sodom. They mean affections for evil and falsity, from which their varieties of religion sprang, and so mean those varieties themselves. That this is the meaning of 'daughters' becomes clear from the following places: In Ezekiel,
The daughters of the nations will lament over Egypt. Wail over the multitude of Egypt, and send her down, her and the daughters of majestic nations, to the lower earth, together with those who go down to the pit. Ezek 32:16, 18.
'The daughters of majestic nations' stands for affections for evil. In Samuel,
Tell it not in Gath; publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult. 2 Sam 1:20.
In Ezekiel,
You committed whoredom with the sons of Egypt. I delivered you to those who hated you, the daughters of the Philistines. Before your badness was revealed, as at the time of the reproach of the daughters of Syria, and of all round about her, the daughters of the Philistines who despise you from round about. Ezek 16:26, 27, 57.
Anyone may see that not daughters were meant here but the varieties of religion among such people as are meant by the Philistines - those who speak repeatedly of faith yet do not at all pursue the life taught by faith, see 1197, 1198. This also explains why they are called 'the uncircumcised', that is, devoid of charity.
[4] In Jeremiah,
Go up to Gilead and take balm, O virgin daughter of Egypt! Make for yourself vessels of migration, O inhabitant daughter of Egypt. The daughter of Egypt has been put to shame; she has been delivered into the hand of the people from the north. Jer 46:11, 19, 24.
'The daughter of Egypt' stands for the affection for reasoning from facts about whether truths of faith really are true, and so stands for the variety of religion which springs from this, the nature of which is to believe nothing except that grasped by the senses, and so to believe nothing of the truth of faith, see 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588. In Isaiah,
He said, You will no more exult, O oppressed virgin daughter of Sidon. Isa 23:12.
In David,
The daughter of Tyre with an offering, the rich of the people will entreat your face. Ps 45:12.
What 'the daughter of Sidon' and 'the daughter of Tyre' mean is evident from the meaning of Sidon and Tyre, dealt with in 1201. In Jeremiah,
Rejoice and be glad, O daughter of Edom. Your iniquity, O daughter of Zion, is at an end. He will no more cause you to migrate; your iniquity will be punished, O daughter of Edom. Lam 4:21, 22.
In Isaiah,
Like a wandering bird, a scattered nest, will the daughters of Moab be. Isa. 16:2.
In the same prophet,
Come down and sit on the dust, O virgin daughter of Babel; sit on the ground without a throne, O daughter of the Chaldeans. Sit quietly and go into darkness, O daughter of the Chaldeans, for no more will they call you the mistress of kingdoms. Isa 47:1, 5.
In Jeremiah,
A people coming from the north, arrayed as a man for war against you, O daughter of Babel. Jer 50:41, 42.
In the same prophet,
The daughter of Babel is like the threshing-floor; it is time to thresh her. Jer 51:33
In Zechariah,
Ho, Zion! escape, you who dwell with the daughter of Babel. Zech 2:7.
In David,
The daughter of Babel has been laid waste. Ps 137:8.
In Ezekiel,
Your sisters, Sodom and her daughters will return to their condition as of old, and Samaria and her daughters will return to their condition as of old. Ezek 16:55.
[5] Anyone may see that in these places 'daughters' is not used to mean daughters but affections incompatible with truth, and so the varieties of religion that spring from them. But which particular varieties they are is evident from the meaning of those peoples - from the meaning of Edom, Moab, the Chaldeans, Babel, Sodom, Samaria, all of which have been dealt with in various places in the explanations to previous chapters of Genesis. From this what is meant in the present chapter by 'the daughters of the Canaanites' becomes clear.
[6] This command not to contract marriages with the daughters of the Canaanites also had regard to the spiritual requirements that good should not be joined to falsity, nor evil to truth, for the result of any such joining together is profanation. The prohibition was also a representative of the matter referred to in Deut 7:3, and in Malachi,
Judah has profaned the holiness of Jehovah, in that he loved and married the daughter of a foreign god. Mal 2:11.
Latin(1748-1756) 3024
3024. Quod `non accipias mulierem filio meo e filiabus Canaanitae' significet quod Rationale Divinum non conjungeretur alicui affectioni quae cum vero discordat, constat a significatione `accipere mulierem' quod sit conjungi per foedus conjugii; ex significatione `filii mei,' nempe Jishaki, quod sit Rationale Divinum Domini, de qua n. 1893, 2066, 2083, 2630; a significatione `filiarum' quod sint affectiones, de qua n. 489-491, 568, 2362: et a significatione `Canaanitae' quod sit malum, de qua n. 1444, 1573, 1574; inde est quod `filiae Canaanitae' sint affectiones quae a vero discordant. Agitur hic de vero Divino quod adjungendum bono Divino Rationalis Domini, ut videri potest a contentis n. 3013; per `mulierem' quae foedere conjugii associanda, intelligitur ipsum illud verum quod per viam communem ex naturali homine evocandum; per `filium meum' intelligitur Rationale Domini quoad bonum cui adjungendum seu associandum; inde scire potest {1}quod per `non acciperet mulierem filio e filiabus Canaanitae,' significetur quod non conjungeretur alicui affectioni quae a vero discordat; omnis conjunctio veri cum bono fit per affectionem, nusquam enim aliquod verum intrat in rationale hominis et ibi conjungitur nisi per affectionem, nam in affectione est bonum amoris, quod unice conjungit, n. 1895, quod etiam notum potest esse {2}ei qui reflectit. [2] Quod `filiae Canaanitae' significent affectiones quae a vero discordant, hoc est, affectiones falsi, constare potest a significatione `filiarum'; filiae enim in Verbo multis {3}locis nominantur, et quisque ibi videre potest quod non filiae intelligantur, sicut filia Zionis, filia Hierosolymae, filia Tarshish, filia populi Mei, quae quod sint affectiones boni et veri, in locis supra adductis ostensum est; et quia sunt affectiones boni et veri, etiam sunt Ecclesiae, nam Ecclesiae sunt Ecclesiae ex affectionibus illis; inde est quod per `filiam Zionis' significetur Ecclesia caelestis, et hoc ex affectione boni; per `filiam autem Hierosolymae' Ecclesia spiritualis, ex affectione veri, n. 2362, (m)etiam per filiam populi Mei, Esai. xxii 4; Jer. vi 14, 26; viii 19, 21-23; xiv 17; Thren. ii 11; iv 6; Ezech. xiii 17(n). [3] Inde patet quid per filias gentium, ut per `filias Philistaeorum, filias Aegypti, filias Tyri et Zidonis, filias Edomi, filias Moabi, filias Chaldaeorum et Babelis, filias Sodomae' significatur, quod nempe affectiones mali et falsi, ex quibus religiosa illorum, ita ipsa religiosa; quod haec sit significatio filiarum, constare potest ab his locis; (m)apud Ezechielem, Filiae gentium lamentabuntur Aegyptum,...plange super multitudine Aegypti, et descendere fac illam, illam et filias gentium magnificarum ad terram inferiorum cum descendentibus foveam, xxxii 16, 18;`filiae gentium magnificarum' pro affectionibus mali: apud Samuelem, Ne indicate in Gath, ne evangelizate in plateis Askalonis, forte gaudent filiae Philistaeorum,...forte exsultant filiae praeputiatorum, 2 Sam. i 20:
apud Ezechielem, Scortata es cum filiis Aegypti,...dedi te in animam odentium te, filiarum Philistaeorum,...antequam revelaretur malum tuum, sicut tempus ignominiae filiarum Syriae, et omnium circuituum ejus, filiarum Philistaeorum contemnentium te e circuitu, xvi 26, 27, 57;
quod non filiae hic intellectae sint, quisque videre potest, sed quod religiosa talium qui significantur per `Philistaeos,' quae talia quod multum loquantur de fide, et nullam fidei vitam agunt, videatur n. 1197, 1198; inde etiam dicti sunt `praeputiati,' hoc est, absque charitate: [4] apud Jeremiam, Ascende Gilead, et sume balsamum virgo filia Aegypti....Vasa migrationis fac tibi habitatrix filia Aegypti. Pudefacta est filia Aegypti,...data in manum populi septentrionis, xlvi 11, 19, 24;
`filia Aegypti' pro affectione ratiocinandi de veris fidei num ita sit, ex scientificis; ita pro religioso quod inde exsurgit, quod tale est `quod nihil credatur nisi quod sensibus capitur, ita nihil veri fidei, videatur n. 215, 232, 233, 1164, 1165, 1386, 1385, 2196, 2203, 2209, 2568, 2588: apud Esaiam, Dixit, Non {5}addes amplius exsultare oppressa virgo filia Zidonis, xxiii 12:
apud Davidem, Filia Tyri in munere, facies tuas deprecabuntur divites populi, Ps. xlv 13 [A.V. 12];
quid filia Zidonis et filia Tyri, patet a significatione Zidonis et Tyri, de qua n. 1201 apud Jeremiam, Gaude et laetare filia Edomi;...consummata est iniquitas tua filia Zionis, non addet migrare facere te, visitabitur iniquitas tua filia Edomi, Thren. iv [21], 22:
apud Esaiam, Sicut avis vagabunda, nidus emissus, erunt filiae Moabi, xvi 2:
apud eundem, Descende et sede super pulvere virgo filia Babelis, sede ad terram, non thronus, filia Chaldaeorum....Sede silens, et intra in tenebras filia Chaldaeorum, quia non addes, vocent te dominam regnorum, xlvii 1, 5:
apud Jeremiam, Populus veniens e septentrione,...ordinatus sicut vir ad bellum, super te filia Babelis, l 41, 42 apud eundem, Filia Babelis sicut area, tempus ad triturandum eam, li 33: apud Zachariam, Heu Zion eripe te, habitans cum filia Babelis, ii 11 [A.V.ii 7]:
apud Davidem, Filia Babelis vastata est, Ps. cxxxvii 8:
apud Ezechielem, Sorores tuae, Sodoma et filiae ejus redibunt ad antiquum suum; et Samaria et filiae ejus redibunt ad antiquum suum, xvi 55;
quod {6}in his locis per `filias' non filiae intellectae sint, quisque (t)videre potest, sed quod affectiones quae a vero discordant, ita religiosa quae sunt inde; [5] quaenam autem religiosa sunt, patet a significatione illorum populorum, ut ab Edomi, Moabi, Chaldaeorum, Babelis, Sodomae, Samariae, de quibus passim in explicationibus ad capita priora Geneseos: inde nunc constat quid per `filias Canaanitae' hic loci significatur. Quod non contraherent matrimonia cum filiabus 6 Canaanitarum, spectabat quoque illa spiritualia, quod bonum et falsum, ac malum et verum, non conjungerentur, inde enim profanatio; prohibitio etiam erat repraesentativum illius rei, de qua Deut. vii 3, et apud (x)Malachiam, Profanavit Jehudah sanctitatem Jehovae, quod amavit et maritavit filiam dei alieni, ii 11. @1 A had quod non acciperet mulierem filio e filiabus Canaanitae, in sensu interno illa significetur nempe quod non conjungeretur alicui affectioni quae cum vero discordat, d nempe...discordat.$ @2 unicuivis$ @3 i in$ @4 ut$ @5 addas$ @6 hic$