1675、“在何利人的西珥山击杀了何利人”表示源于爱自己的虚假说服，这从“何利人”和“西珥”的含义清楚可知。关于何利人，他们是指住在西珥山上的人，这从创世记（36:8，20等）清楚看出来，那里论述了被称为以东的以扫。从真正意义上说，“以扫”或“以东”表示人性或人身本质方面的主。主也由以扫或以东来代表，这从圣言的许多经文，无论历史部分还是预言部分清楚看出来；对此，蒙主的神性怜悯，容后再述（3300，3302，3322，3599，4241，4641节）。由于“何利人”代表那些说服自己相信虚假，或说受虚假说服影响的人，并且那时的代表出现在实际事件中，或说具有有形的现实存在，所以以扫的后代将何利人逐出西珥山具有一个类似的代表。
对此，摩西五经上说：
这也算为利乏音人之地；先前，利乏音人住在那里，亚扪人称他们为散送冥；他们是一个又大、又多，像亚衲人一样高大的人民。耶和华从亚扪人面前消灭他们，亚扪人就占领他们，接替他们住在那里。正如耶和华曾经为住西珥的以扫子孙所作的一样，祂将何利人从他们面前消灭，使他们占领何利人，接替他们住在那里。（申命记2:20-22）
这些细节和此处论到基大老玛的话，即“基大老玛和与他在一起的王在何利人的西珥山击杀了何利人”代表和表示相同的事。因为如前所述（1667节），基大老玛代表主在童年时期的良善和真理，因而代表那时在良善和真理方面的主之人性或人身本质，祂用这些良善和真理摧毁虚假的说服，也就是充满这类魔鬼团伙的地狱；这些魔鬼团伙试图通过虚假的说服摧毁灵人界，由此摧毁人类。
由于以扫或以东代表主的人性或人身本质，所以西珥山，以及巴兰代表那些属于祂的人性或人身本质的事物，即爱的属天事物。这一点从摩西的祝福明显看出来：
耶和华从西乃而来，从西珥向他们显现，从巴兰山发出光辉，从万万圣者中来临；从祂右手为他们传出律法之火。祂实在爱万民。（申命记33:2-3）
“耶和华从西珥向他们显现，从巴兰山发出光辉”只表示主的人性或人身本质。谁都能看出，“从西珥显现，从巴兰山发出光辉”既不表示山，也不表示山上的居民，而是表示神性事实，因而表示主的人性或人身本质的属天事物；论到这人身或人性本质，经上说耶和华从它显现并发出光辉。
“西珥”具有这种含义，这一点从士师记中底波拉和巴拉所作的歌清楚看出来：
耶和华啊，你从西珥出来，从以东的田野出发时，地震天漏，云也滴水，山往下流；这就是耶和华以色列的神面前的西乃。（士师记5:4-5）
此处“从西珥出来，从以东的田野出发”没有其它含义。
这一点从巴兰的预言看得更清楚，巴兰是一个东方人，来自叙利亚，叙利亚有古教会的余剩：
我看祂却不在现时，我望祂却不在近处。必有一星从雅各而出，必有一杖从以色列兴起。以东将成为产业， 西珥将成为祂仇敌的产业。（民数记24:17-18）
此处“看祂却不在现时，望祂却不在近处”是指主的降世；祂的人性或人身本质被称为“从雅各而出的一星”，以及“以东”和“西珥”；谁都能清楚看出，以东和西珥都不会成为产业。“西珥将成为祂仇敌的产业”或“祂仇敌的山”在其它许多地方也有同样的含义，在那里，经上说，仇敌要被赶出，要得他们的地为业（出埃及记34:24；民数记32:21；申命记4:38；6:18-19；7:1，17，22；9:1，4-5；11:23；12:29；18:12，14；19:1；31:3；约书亚记23:9）。
本节提到的巴兰山，或伊勒巴兰所表相同，这一点从哈巴谷书清楚看出来：
神从提幔而来，圣者从巴兰山临到。（细拉）祂的尊荣遮蔽诸天，祂的赞美充满大地。（哈巴谷书3:3）
然而，要知道，山和地从住在其中的居民那里获得并具有自己的含义；当何利人住在那里时，从何利人那里获得其含义；当他们被赶出去时，从赶出他们的人那里获得其含义；从以扫或以东，以及其他人那里获得获得其含义。因此，巴兰山用于两种意义，即正面意义和反面意义。从正面意义上说，它表示主的人性或人身本质；从反面意义上说，则表示对自己的爱。主的人性或人身本身是属天之爱本身，而属天之爱的对立面是对自己的爱。所以此处“何利人”表示源于爱自己的虚假说服。
有些虚假说服来源于对自己的爱，有些虚假说服则来源于对世界的爱。源于爱自己的虚假说服是最腐臭的，而源于爱世界的虚假说服没有那么恶劣。源于爱自己的虚假说服与爱的属天事物对立，而源于爱世界的虚假说服与爱的属灵事物对立。源于爱自己的虚假说服自带统治一切的欲望；只要放松对它们的约束，它们就急不可待地实现这种欲望，甚至渴望统治整个宇宙，也渴望统治耶和华，如前所示（257节）。因此，在来世，这种虚假说服是不可容忍的。而源于爱世界的虚假说服则没有走得那么远，只到因不满足于自己那一份而疯狂的程度。他们徒劳地追求天上的喜乐，渴望获得他人的财物，但不那么热衷于掌权、发号施令。不过，这些虚假说服之间的差别是无数的。
New Century Edition
Cooper(2008,2013)
[NCE]1675. The symbolism of the Horites on their mountain (Seir) as persuasive lies that result from self-love can be seen from the symbolism of the Horites and of Seir.
To turn to the Horites, they were people inhabiting Mount Seir, as indicated by Genesis 36:8, 20, and following verses, which mention Esau, who is also called Edom. In a positive sense, Esau (Edom) symbolizes and at the same time represents the Lord's human quality. Much evidence in both the narrative and the prophetic parts of the Word demonstrates this, as will be discussed later [搂搂3300, 3302, 3322, 3599, 4241, 4641], with the Lord's divine mercy. Because the Horites represented people who persuade themselves of falsity, and because representations in those days had tangible reality, the occasion on which Esau's descendants drove the Horites off Mount Seir represents the same thing [as the present verse].
[2] In Moses' words:
This too is considered the land of the Rephaim. The Rephaim lived in it before, and the Ammonites call them Zamzummim 钬?a people large and numerous and tall as the Anakim. And Jehovah destroyed [the Rephaim] from before [the Ammonites] 钬?and they took possession of them and lived [there] in place of them 钬?as he did for the children of Esau living in Seir, in that he destroyed the Horites from before them, and they took possession of them and lived [there] in place of them. (Deuteronomy 2:20, 21, 22)
These details represent and symbolize the same thing as those given concerning Chedorlaomer here: that he and the kings with him struck the Horites on Mount Seir. Chedorlaomer, as I said [搂1667], represents the goodness and truth the Lord had when he was young. As a consequence he represents the Lord's human side in regard to the goodness and truth he then had, which he used for demolishing persuasive falsities. That is, he used this goodness and truth for crushing hells filled with the Devil's persuasive crew, hells that tried their hardest to destroy the world of spirits and through it the human race by means of their convincing lies.
[3] Since Esau, or Edom, represented the Lord's human side, Mount Seir (and Paran{*1} as well) represented attributes of his human side 钬?namely, the heavenly qualities of love. This can be seen from Moses' blessing:
Jehovah came from Sinai and dawned from Seir on them; he shone out from Mount Paran and came with the holy myriads. Out of his right hand came the fire of a law for them. Yes, he loves the peoples. (Deuteronomy 33:2-3)
The sole thing meant by "Jehovah dawned from Mount Seir and shone out from Mount Paran" is the Lord's human nature. Anyone can see that dawning from Mount Seir and shining out from Mount Paran has to do not with mountains or their inhabitants but with divine matters. It symbolizes the heavenly qualities of the Lord's human nature and describes Jehovah as dawning and shining out from this.
[4] The symbolism of Seir as the Lord's human side can be seen from the song of Deborah and Barak in Judges:
Jehovah, when you came out from Seir, when you marched from the field of Edom, the earth trembled, the heavens also showered; yes, the clouds showered water, mountains streamed down. This is Sinai, in the presence of Jehovah, the God of Israel. (Judges 5:4-5)
The sole thing meant by coming out from Seir and marching from the field of Edom is likewise the Lord's human side.
[5] It is more obvious still in the prophecy of Balaam, who was one of the children of the east, or in other words, who came from Syria, where a remnant of the ancient church survived. The prophecy appears in Moses:
I see him, but not yet; I view him, but he is not near. A star will rise out of Jacob, and a scepter will spring up from Israel. And Edom will be an inheritance, and an inheritance will Seir be for its enemies. (Numbers 24:17-18)
Seeing him, but not yet, viewing him, although he is not near, is the Lord's arrival in the world. His human side is called a star that will rise out of Jacob, and it is also called Edom and Seir. Anyone can see that Edom and Seir would not be inherited. The statement that Seir would be the inheritance of its enemies, or the mountain of its enemies, is the same as the frequent insistence elsewhere that [Israel's] enemies be banished and their land taken [Exodus 34:24; Numbers 32:21; Deuteronomy 4:38; 6:18-19; 7:1, 17, 22; 9:1, 4-5; 11:23; 12:29; 18:12, 14; 19:1; 31:3; Joshua 23:9].
[6] Mount Paran, or El-paran 钬?mentioned in the present verse 钬?has the same symbolism as well, as can be seen from Habakkuk:
God will come from Teman, and the Holy One from Mount Paran; selah.{*2} His majesty covered the heavens, and the earth was filled with his praise. (Habakkuk 3:3)
It is important to know, however, that the mountains and lands take their symbolism from the residents living there 钬?from the Horites, when they lived there; from the people who displaced them, when they were driven out; from Esau, or Edom; and from others too. This is true of both meanings, positive and negative. In a positive sense they stand for the Lord's human nature and in a negative sense for self-love. The Lord's human nature is heavenly love itself. Self-love opposes heavenly love. So the Horites here symbolize persuasive lies rising out of self-love.
[7] Persuasive lies result from self-love and from materialism. Those resulting from self-love are extremely putrid; those resulting from materialism are not as bad. Those resulting from self-love stand opposed to heavenly kinds of love; those resulting from materialism oppose spiritual kinds of love. Those resulting from self-love carry with them an urge for absolute power. Loosen their restraints and they run wild, so much so that they seek to lord it over the whole universe 钬?even over Jehovah, as shown before [搂257]. Consequently persuasions of that type are never tolerated in the other life. Persuasions rising out of materialism, on the other hand, do not run as wild. They only drive us crazy with dissatisfaction over our lot, so that we strive vainly for heavenly joy and seek to take the belongings of others for our own, with far less intent to control. But the differences between the two types of delusion are beyond counting.
Footnotes:
{*1} Paran is the same as El-paran, as Swedenborg indicates in subsection 6 below. [LHC]
{*2} Selah is a Hebrew word (住侄诇指讛 [sel腻]) of uncertain meaning or function; sometimes it is taken as indicating a place in the readings where benedictions were to be inserted, sometimes as a kind of emphasis or closing similar to amen (see Brown, Driver, and Briggs 1996, page 700 left column, under 住侄诇指讛 [sel腻], Strong's 5542). Swedenborg transliterates rather than translates it here, as do most versions of the Bible. [LHC, RS]
Potts(1905-1910) 1675
1675. The Horites in their Mount Seir. That this signifies the persuasions of falsity that are from the love of self, is evident from the signification of "the Horites," and from the signification of "Seir." As regards the Horites, they were those who dwelt in Mount Seir, as is evident from Genesis 36:8, 20, etc., where Esau is spoken of, who is called Edom. By "Esau" or "Edom," in the genuine sense, is signified the Lord as to His Human Essence; and He is also represented by Esau or Edom, as may be seen from many passages of the Word both historical and prophetical; concerning which, of the Lord's Divine mercy hereafter. And as they who are in persuasions of falsity were represented by the Horites, and as at that time representatives came forth into actual realization, therefore the driving out of the Horites from Mount Seir by the descendants of Esau had a similar representation. [2] Of this it is said in Moses:
That also is accounted a land of Rephaim; Rephaim dwelt therein aforetime; and the Ammonites call them Zamzummim, a people great and many, and tall as the Anakim; and Jehovah destroyed them from before them, and they had them in possession, and dwelt in their place. As He did for the sons of Esau, that dwelt in Seir, in that He destroyed the Horites from before them; and they had them in possession, and dwelt in their place (Deut. 2:20-22). These things represent and signify the same as what is here related concerning Chedorlaomer, namely, that Chedorlaomer and the kings with him smote the Horites in Mount Seir; for by Chedorlaomer, as before said, are represented the Lord's good and truth in His childhood, thus the Lord's Human Essence in respect to good and truth at that time, by which He destroyed the persuasions of falsity, that is, the hells filled with such a crew of the devil, that attempted to destroy the world of spirits, and consequently the human race, by persuasions of falsity. [3] And as Esau or Edom represented the Lord in respect to His Human Essence, Mount Seir also, and Paran represented the things that belonged to His Human Essence, namely, the celestial things of love. This is evident from the blessing of Moses:
Jehovah came from Sinai, and arose to them from Seir; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them, yea, He loveth the peoples (Deut. 33:2-3);
that "Jehovah arose from Mount Seir, and shone forth from Mount Paran," signifies nothing else than the Lord's Human Essence. Everyone may know that to rise from Mount Seir, and to shine forth from Mount Paran, signifies neither mountains nor their inhabitants, but Divine realities, thus the celestial things of the Lord's Human Essence, of which it is predicated that Jehovah arose and shone forth from it. [4] That "Seir" has this signification is evident from the Song of Deborah and Barak, in the book of Judges:
O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the heavens also dropped drops, the clouds also dropped waters, the mountains flowed down, this Sinai before Jehovah the God of Israel (5:4-5);
where to "go forth out of Seir," and to "depart out of the field of Edom," have no other signification. [5] This is even more manifest in the prophecy of Balaam (who was one of the sons of the east, or from Syria, where there was a remnant of the Ancient Church), as given in Moses:
I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel, and Edom shall be an inheritance, Seir also shall be an inheritance, belonging to His enemies (Num. 24:17-18);
where "to see Him, but not now," to "behold Him, but not nigh," is the Lord's coming into the world; whose Human Essence is called "a star out of Jacob," which is to arise, and also "Edom," and "Seir"; that Edom and Seir were not to be the inheritance, is plain to everyone. That "Seir, belonging to His enemies," or the mountain of His enemies, should be an inheritance, means the same as in many other places, where it is said that the enemies were to be expelled, and their land possessed. [6] That Mount Paran also, or El-paran, named in this verse, signifies the same, is evident likewise in Habakkuk:
God will come from Teman, and the Holy One from Mount Paran. Selah. His honor covered the heavens, and the earth was filled with His praise (Hab. 3:3). But it is to be known that mountains and lands have and take a signification from those who inhabit them; from the Horites when the Horites dwelt there; and when these were expelled, from those who expelled them, as from Esau or Edom, and also from other sources; and therefore the signification exists in two senses, the genuine and the opposite; in the genuine the places in question denote the Lord's Human Essence; in the opposite, the love of self. The Lord's Human Essence is celestial love itself, and the opposite to celestial love is the love of self. So the Horites here signify the persuasions of falsity from the love of self. [7] There are persuasions of falsity from the love of self, and there are persuasions of falsity from the love of the world; the persuasions that are from the love of self are most foul; but the persuasions from the love of the world are not so foul. The persuasions of falsity from the love of self are opposite to the celestial things of love; but the persuasions of falsity from the love of the world are opposite to the spiritual things of love. Persuasions from the love of self carry with them a desire to exercise command over all things; and so far as restraints are relaxed to them, they rush on, even to desire to exercise command over the universe, and even over Jehovah Himself, as has been shown. Therefore persuasions of this kind are not tolerated in the other life. But persuasions from the love of the world do not rush on so far; but only to the insanity of not being contented with one's lot. They vainly affect a heavenly joy, and desire to appropriate the goods of others, but not so much with the disposition to exercise command. But the differences that exist among these persuasions are innumerable.
Elliott(1983-1999) 1675
1675. That 'the Horites in their Mount Seir' means false persuasions deriving from self-love is clear from the meaning of 'the Horites' and from the meaning of 'Seir'. As for the Horites, they were the people who dwelt on Mount Seir, as is clear from Gen 36:8, 20, and following verses, where Esau, who is called Edom, is the subject. Esau or Edom in the genuine sense means the Lord as regards His Human Essence. He is also represented by Esau or Edom, as becomes clear from many places in both the historical and the prophetical sections of the Word, to be dealt with, in the Lord's Divine mercy, later on. Because 'the Horites' represented people who are under the influence of false persuasions, and because representatives at that time occurred within actual events, therefore the expulsion of the Horites from Mount Seir by the descendants of Esau had a similar representation.
[2] These are spoken of in Moses as follows,
This also is considered to be a land of Rephaim; Rephaim dwelt formerly in it, and the Ammonites called them Zamzummim; they were a people great and many and tall like the Anakim. And Jehovah destroyed them from before them; and they dispossessed them, and dwelt in their place. He did the same for the sons of Esau who dwelt in Seir, in that He destroyed the Horites from before them, and they dispossessed them, and dwelt in their place. Deut 2:20-22.
These things represent and mean the same as what the present verse says about Chedorlaomer, namely that 'Chedorlaomer and the kings with him smote the Horites in Mount Seir'. For, as has been stated, Chedorlaomer represents the Lord's Good and Truth during childhood, and so the Lord's Human Essence at that time as regards Good and Truth, by which He destroyed false persuasions, that is, the hells filled with so devilish a crew, which set out to destroy the world of spirits, and consequently the human race, with its false persuasions.
[3] And because Esau or Edom represented the Lord as regards the Human Essence, Mount Seir also, and Paran as well, represented those things that belonged to His Human Essence, namely the celestial things of love, as is clear from the blessing uttered by Moses,
Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. He indeed loves the peoples. Deut 33:2, 3.
'Jehovah dawned from Mount Seir and shone from Mount Paran' means nothing else than the Lord's Human Essence. Anyone may see that 'dawning from Mount Seir and shining from Mount Paran' does not mean mountains and their inhabitants but Divine realities, thus the celestial things of the Lord's Human Essence, from which Jehovah is said to have dawned and to have shone.
[4] As for 'Seir', its meaning is clear from the Song of Deborah and Barak in the Book of Judges,
O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judg 5:4, 5.
Here 'going forth from Seir and setting out from the field of Edom' has no other meaning.
[5] This is plainer still in Moses in the prophetic utterance of Balaam, who was one of the sons of the east, that is, he came from Syria where a residue of the Ancient Church existed,
I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a scepter will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies. Num 24:17, 18.
Here 'seeing Him, but not now; beholding Him, but not near' is the Lord's Coming into the world - His Human Essence being called 'a star that would arise out of Jacob', and also 'Edom' and 'Seir'. That neither Edom nor Seir were to be the inheritance may become clear to anyone. 'Seir, the inheritance of his enemies' or 'The mountain of his enemies' has the same meaning as in many other places where it is said that enemies were to be driven out and possession was to be taken of their land.
[6] That Mount Paran, or El-paran, mentioned in this verse also has the same meaning is clear from Habakkuk as well,
God will come from Teman, and the Holy One from Mount Paran. Selah. His fame has covered the heavens, and the earth has been filled with His praise. Hab 3:3.
It should be realized however that mountains and lands have and take their meaning from their inhabitants, from the Horites when these dwelt there, and when they had been driven out, from those who drove them out, such as from Esau or Edom, or else from some others. Mount Paran is used therefore in both senses, the genuine and the contrary. In the genuine sense it stands for the ford's Human Essence, in the contrary sense for self-love. The Lord's Human Essence is celestial love itself, while the contrary to celestial love is self-love. Thus 'the Horites' in this verse means false persuasions deriving from self-love.
[7] There are false persuasions that originate in self-love, and there are false persuasions that originate in love of the world. The former persuasions - those originating in self-love - are the most foul, whereas those originating in love of the world are not so foul. The former, or false persuasions originating in self-love, are the very opposite of the celestial things of love, whereas the latter, or false persuasions originating in love of the world, are the opposite of the spiritual things of love. Persuasions originating in self-love carry with them the desire to rule over all things, and insofar as the restraints placed upon them are loosened they hasten to fulfill that desire, even to the extent of desiring to rule over the entire universe, and, as has been shown, over Jehovah as well. Consequently persuasions of that kind are not tolerated at all in the next life. But persuasions originating in love of the world do not go so far. They do not go beyond the insanity of not being satisfied with their lot. They vainly strive after heavenly joy, and wish to acquire other people's goods, but are not so intent on ruling. But the differences among these persuasions are countless.
Latin(1748-1756) 1675
1675. 'Horitas in monte eorum Seir': quod significet persuasiones falsi quae ex amore sui, constat ex significatione 'Horitarum' et ex significatione 'Seir'; quod Horitas attinet, fuerunt illi qui habitarunt in monte Seir, ut constat ex Gen. xxxvi 8, 20 seq., ubi Esavus qui dictus Edom; per 'Esavum seu Edomum' significatur in genuino sensu Dominus quoad Humanam Ipsius Essentiam, et quoque per Esavum seu Edomum repraesentatur, ut multis constare potest tam ex historicis quam ex propheticis Verbi, de quibus, ex Divina Domini Misericordia, in sequentibus; et quia per 'Horitas' repraesentabantur illi qui in persuasionibus falsi sunt, et repraesentativa illo tempore actualiter existebant, ideo quoque simile repraesentatum fuit per id quod 'Esavi posteri expulerint Horitas e monte Seir,' [2] de quibus apud Mosen ita, Terra Rephaim reputatur etiam haec, Rephaim habitarunt in ea prius, et Ammonitae vocant eos Zamzumim; populus magnus et multus et excelsus sicut Enakim; et perdidit eos Jehovah a coram illis, et possiderunt eos, et habitaverunt loco eorum. Quemadmodum fecit filiis Esavi habitantibus in Seir quod perdidit Horitas a coram illis, et possiderunt eos, et habitarunt loco eorum, Deut. ii 20-22;haec repraesentant et significant idem quod hic de Kedorlaomero, nempe quod 'Kedorlaomer et reges cum illo percusserint Horitas in monte Seir,' nam per Kedorlaomerum, ut dictum, repraesentatur Domini Bonum et Verum in pueritia, ita Domini Humana Essentia quoad Bonum et Veram tunc, quo destruxit persuasiones falsi, hoc est, inferna tali diaboli turba impleta, quae persuasionibus falsi mundum spirituum, et consequenter genus humanum, aggressa est perdere: [3] et quia Esavus seu Edomus Dominum quoad Humanam Essentiam repraesentabat, etiam mons Seir, ut et Paran, repraesentabant illa quae Humanae Ipsius Essentiae essent, nempe caelestia amoris, ut constat ex benedictione Mosis, Jehovah de Sinai venit, et exortus est de Seir illis; exsplenduit de monte Paran, et venit ex myriadibus sanctitatis; e dextra Ipsius ignis legis illis, etiam amans populos, Deut. xxxiii 2, 3;
quod 'Jehovah exortus e monte Seir, et exsplenduit de monte Paran, non aliud significat quam Humanam Domini Essentiam; quisque scire potest quod 'exoriri de monte Seir, et exsplendere de montes Paran' non significet montes nec incolas, sed res Divinas, ita caelestia Humanae Domini Essentiae, ex Qua praedicatur quod Jehovah exortus et exsplenduerit: [4] quod 'Seir,' ex cantico Deborae et Baraki in Libro Judicum, Jehovah cum exivisti e Seir, cum egressus es ex agro Edomi terra contremuit, etiam caeli stillarunt, etiam nubes stillarunt aquas, montes defluxerunt,... hic Sinai coram Jehovah Deo Israelis, v 4, 5;
[5] ubi 'exire e Seir et egredi ex agro Edomi' nec aliud significat. Adhuc manifestius in prophetia Bileami qui fuit unus ex filiis orientis seu- Syria ubi Antiquae Ecclesiae residuum fuit, apud Mosen, Video Ipsum, et non jam, conspicio Ipsum, et non propinquus; orietur stella e Jacobo, et surget sceptrum ex Israele, et erit Edomus hereditas, et erit hereditas Seir, hostium illius, Num. xxiv 17, 18;
ubi 'videre Ipsum et non jam, conspicere Ipsum, et non propinqui est Adventus Domini in mundum, cujus Humana Essentia dicit 'stella e Jacobo' quae oritura, tum 'Edomus et Seir'; quod non Edomus et Seir fieret hereditas, unicuique constare potest; quod 'hereditas Seir hostium illius,' seu 'mons hostium illius' est idem ac multoties alibi, quod expellendi hostes, et possidenda terra eorum. [6] Quod etiam mons Paran seu El-paran idem significet, qui in hoc versu nominatur, constat quoque apud Habakkuk, Deus a Temane veniet, et Sanctus de monte Paran, selah, texit caelos honor Ipsius, et laude Ipsius impleta est terra, iii 3. Sed sciendum quod montes et terrae significationem habeant et accipiant ab habitatoribus qui ibi; quando Horitae ibi habitarunt, a Horitis; et quando expulsi, ab illis qui expulerunt, sicut ab Esavo seu Edomo, et quoque aliunde, quare in utroque sensu, in genuino et opposito; in genuino pro Humana Domini Essentia, in opposito pro amore sui; Humana Domini Essentia est ipse amor caelestis; amori caelesti oppositum est amor sui; ita Horitae hic significant persuasiones falsi ex amore sui. [7] Sunt persuasiones falsi ex amore sui, et persuasiones falsi ex amore mundi; illae persuasiones nempe quae ex amore sui, sunt foedissimae, at persuasiones ex amore mundi, non ita foedae; illae seu persuasiones falsi ex amore sui sunt oppositae caelestibus amoris, hae seu persuasiones falsi ex amore mundi sunt oppositae spiritualibus amoris; persuasiones ex amore sui secum ferunt quod imperare velint super omnia, et quantum eis relaxantur vincula tantum ruunt usque ut imperare velint super universum, et quod quoque ostensum, super Jehovam; quare persuasiones illius generis nusquam tolerantur in altera vita; at persuasiones ex amore mundi non eo usque ruunt; inde modo insaniae quod non contenti sint sua sorte, sed affectent vane gaudium caeleste, et sibi appropriare velint aliorum bona, non ita animo imperandi; sed differentiae illarum persuasionum sunt innumerabiles.