1022# “要把那盛自己烈怒的酒杯递给她”表示它通过可怕的邪恶之虚假毁灭。这从“杯”的含义清楚可知，“杯”是指来自地狱的虚假，也就是邪恶之虚假(对此，参看AE960a节)；由于表面上看，似乎是神为此发烈怒，所以它被称为“神烈怒的杯”，“烈”是由于虚假，“怒”是由于邪恶。因此，“把那杯递给她”表示毁灭，因为来自地狱的邪恶之虚假毁灭教会的一切良善和真理。“巴比伦”是指教会，这一点从接下来的两章明显看出来。
(第十诫)
不可贪恋(或渴望)邻舍的妻子、仆婢、牛驴。这些是追求人自己的东西的欲望，或说这些欲望延伸到人自己的东西，因为妻子、仆婢、牛驴在他家里；在一个人家里的事物在属灵的内义上表示他自己的东西；也就是说，“妻子”表示对属灵真理和良善的情感；“仆婢”表示服务于属灵之物的对理性真理和良善的情感；“牛驴”表示对属世良善和真理的情感。在圣言中，这些事物就表示这些情感。但由于贪恋和渴望这些情感是指意愿和贪恋或急切地渴望使一个人服从人自己的权柄和权威，所以可推知，对这些情感的欲望是指自我之爱的欲望，也就是对统治的爱的欲望，因为一个人由此使属于邻舍的东西变成他自己的。
由此可见，第九诫的欲望是世界之爱的欲望，第十诫的欲望是自我之爱的欲望。因为如前所述，一切欲望都属于爱；正是爱在贪恋。由于有两种邪恶的爱，即世界之爱和自我之爱，一切欲望都与这两种爱有关，所以可推知，第九诫的欲望与世界之爱有关，第十诫的欲望与自我之爱有关，尤其与对统治的爱有关。一切邪恶和由此而来的虚假都是从这两种爱中流出来的(可参看AE159,171,394,506,517,650d,950,951,973,982,1010,1016节;《新耶路撒冷及其属天教义》，65–83节)。
1022. To give unto her the cup of the wrath of his anger. That this signifies its devastation by the dire falsities of evil, is evident from the signification of a cup, as denoting falsity from hell, which is the falsity of evil (concerning which see n. 960); and as it appears as if God were angry and wrathful on account thereof, it is called the cup of the wrath of the anger of God, wrath on account of falsity, and anger on account of evil. Therefore by giving her that cup is signified to devastate; for the falsity of evil from hell devastates all the good and truth of the church. That the church meant by Babylon is thus devastated will be seen in the two following chapters.
Concerning the Tenth Precept, "Thou shalt not covet (or desire) thy neighbour's wife, his man-servant, or his maid-servant, his ox, or his ass."
[2] These lusts extend to what are man's own, since the wife, the man-servant, the maid-servant, the ox, and the ass are in his house. And by those things in a man's house, in the spiritual internal sense, are meant what are his own; that is to say, by the wife is meant the affection of spiritual truth and good; by the man-servant and maid-servant, the affection of rational truth and good serving the spiritual, and by the ox and the ass, the affection of natural good and truth. These affections are signified by such things in the Word. But whereas to covet and desire those affections is to will and to covet the subjection of the man to one's own power and authority, therefore it follows, that by the lusts of those things are meant those of the love of self, that is, of the love of ruling; for thereby a man makes the things belonging to his neighbour his own.
[3] From those things it is evident that the lust of the ninth precept is that of the love of the world; and that the lusts of this precept are those of the love of self. For, as said before, all lusts pertain to love; for it is the love which covets. And as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth precept has reference to the love of the world, and that the lusts of this precept have reference to the love of self, particularly to the love of ruling.
That from these two loves all evils and the falsities therefrom take their rise may be seen above (n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016); and in the Doctrine of the New Jerusalem 65-83).
1022. To give unto her the cup of the wrath of His anger, signifies its devastation through direful falsities of evil. This is evident from the signification of a "cup," as being falsity from hell, which is the falsity of evil (See n. 960; and as it appears as if God were wrathful and angry on account of this it is called "the cup of the wrath of the anger of God," "wrath" on account of the falsity, and "anger" on account of the evil. So "to give unto her that cup" signifies to devastate, for the falsity of evil from hell devastates the church as to all good and truth. That the church meant by "Babylon" has been thus devastated will be made evident from the two following chapters.
(The Tenth Commandment)
[2] "Thou shalt not covet (or desire) thy neighbor's wife, his manservant, or his maidservant, his ox, or his ass." These are lusts after what is man's own, because the wife, manservant, maidservant, ox, and ass, are within his house, and the things within a man's house mean in the spiritual internal sense the things that are his own, that is, the wife means the affection of spiritual truth and good, "manservant and maidservant," the affection of rational truth and good serving the spiritual, and "ox and ass" the affection of natural good and truth. These signify in the Word such affections; but because coveting and desiring these affections means to will and eagerly desire to subject a man to one's own authority or bidding, it follows that lusting after these affections means the lusts of the love of self, that is, of the love of ruling, for thus does one make the things belonging to a companion to be his own.
[3] From this it can now be seen that the lust of the ninth commandment is the lust of the love of the world, and that the lusts of this commandment are lusts of the love of self. For, as has been said before, all lusts are of love, for it is love that covets; and as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth commandment has reference to the love of the world, and the lust of this commandment to the love of self, especially to the love of ruling. (That all evils and the falsities therefrom flow from these two loves may be seen above, n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016; and in the New Jerusalem and its Heavenly Doctrine, n. 65-83.)
1022. "Dare illi poculum (vini) excandescentiae irae Ipsius." - Quod significet devastationem ejus per dira falsa mali, constat ex significatione "poculi", quod sit falsum ab inferno, quod est falsum mali (de qua (supra), n. 960(a)); et quia apparet sicut Deus propter id excandescat et irascatur, dicitur "poculum excandescentiae irae Dei", "excandescentia" propter falsum, et "ira" propter malum; inde per "dare illi id poculum" significatur devastare, nam falsum mali ab inferno devastat ecclesiam quoad omne bonum et verum. Quod ecclesia illa quae intelligitur per "Babylonem" ita devastata sit, ex sequentibus binis capitibus constabit.
[2] (DE DECIMO PRAECEPTO)
DE DECIMO PRAECEPTO, "NON CONCUPISCES (SEU APPETES) UXOREM SOCII TUI, SERVUM AUT ANCILLAM EJUS, BOVEM AUT ASINUM EJUS."
Hae concupiscentiae sunt ad propria hominis, quia uxor, servus, ancilla, bos et asinus sunt intra domum ejus, et per illa quae intra domum hominis sunt, in sensu spirituali interno intelliguntur propria ejus; nempe, per "uxorem" affectio veri et boni spiritualis, per "servum" et "ancillam" affectio veri et boni rationalis spirituali inservientis, et per "bovem" et "asinum" affectio boni et veri naturalis; hae affectiones per illa significantur in Verbo: sed quia illas affectiones concupiscere et appetere, est velle et cupere subjicere hominem suae potestati, aut facere illum sui juris, inde sequitur quod per concupiscentias ad illas intelligantur concupiscentiae amoris sui, hoc est, amoris imperandi; sic enim propria socii facit sua.
[3] Ex his nunc constat quod concupiscentia noni praecepti sit concupiscentia amoris mundi, et quod concupiscentiae hujus praecepti sint concupiscentiae amoris sui; nam, ut prius dictum est, omnes concupiscentiae sunt amoris, est enim amor qui cupit; et quia bini amores mali sunt, ad quos omnes concupiscentiae se referunt, nempe amor mundi et amor sui, sequitur quod concupiscentia noni praecepti se referat ad amorem mundi, et quod concupiscentiae hujus praecepti se referant ad amorem sui, in specie ad amorem imperandi. (Quod ex binis illis amoribus omnia mala et inde falsa scaturiant, videatur supra, n. 159, 171, 394, 506, 517, 650(d), 950, 951, 973, 982, 1010, 1016; et in Doctrina Novae Hiersolymae, n. De 65-83.)