1857、“因为亚摩利人的罪孽还没有满盈”表示末期，就是不再有任何良善的时候，这从“亚摩利人”和“满盈”的含义清楚可知。在圣言中，“亚摩利人”表示总体上的邪恶，因为迦南地被称为“亚摩利人之地”，这清楚可见于以西结书（16:3-4）和阿摩司书（2:9-10）。故“亚摩利人”在此表示迦南地的所有民族；如前所述，这些民族尤表邪恶和虚假。因此，“亚摩利人”表示总体上的一切邪恶。“满盈”表示末期，就是不再有任何良善的时候。
至于“亚摩利人的罪孽还没有满盈”这句话在内义上表示什么，这是一个奥秘。在来世，恶人的情况是这样：在他们的邪恶没有达到顶点之前，他们不会受到惩罚；这既适用于总体的邪恶，也适用于具体的邪恶。因为在来世，一切事物都处于这样的完美平衡：邪恶自我惩罚，也就是说，恶人会自招其邪恶的惩罚，但只有当这邪恶达到顶点时，才会招致这惩罚。每种邪恶都有自己的极限，这极限因人而异，超过这个极限是不可以的。当一个恶人超过这个极限时，他就会触发自己的惩罚。一切具体情况都是如此。
这同样适用于总体情况，恶人把自己推下地狱，但不是瞬间，而是逐渐推下去的。这源于主所建立的普遍秩序法则，即：主从不将任何人送入地狱，而是邪恶本身把自己推下去，或说这个恶人自己把自己推下去，并且一步一步如此行，直到邪恶最终满盈，良善连一丝痕迹都不再出现。只要还有一丝良善，他都会从地狱被提上来；但当只有邪恶时，他就被推下地狱。良善和邪恶必须首先彼此分开，因为它们是对立面；没有人可以向两边倾斜。这就是“亚摩利人的罪孽还没有满盈”所表示的。然而，善人不是这种情况；主不断把他们朝天堂提升，而他们的邪恶则逐渐被清除。
教会的状态也是如此。在它的邪恶满盈，也就是不再有任何仁之良善和信之真理之前，察罚不会到来。先知书经常提到这种满盈（consummation或close、climax，或译为终结，结局，满了，完结等等）。如以赛亚书：
我从主万军之耶和华（LordJehovihSabaoth ）那里已经听见对全地的终结和决定。（以赛亚书28:22）
耶利米书：
巴比伦，你这住在多水之上、大有财宝的啊，你的结局到了！你牟利的量满了！（耶利米书51:13）
但以理书：
关于你的人民和你的圣城，已经定了七十个七，为要终结罪过，封住罪恶，赎尽罪孽，引进永义，封住异象和预言，并膏至圣所。（但以理书9:24）
荒凉最终必临到可憎的鸟身上，直到终结和决定，（毁坏）必倾在那荒凉之地。（但以理书9:27）
主自己也在路加福音以这些话预言了结局：
他们要倒在剑刃之下，又被掳到所有民族当中。最终耶路撒冷要被列族践踏，直到列族的日期满了。（路加福音21:24）
“倒在剑刃之下”表示倒在虚假之下，因为在圣言中，“剑”是指虚假的惩罚；“耶路撒冷”表示主的国度和教会（402节）；“民族”表示邪恶（1260节）。因此，这段经文的意思是，当教会被邪恶和虚假占据，从而自行毁灭时，结局就到了。
New Century Edition
Cooper(2008,2013)
[NCE]1857. Because the wickedness of the Amorites will not be complete until that time symbolizes the final days, when there is no longer any good, as can be seen from the symbolism of an Amorite and that of completion.
An Amorite in the Word symbolizes evil in general, because Canaan is called the land of the Amorites, as indicated in Ezekiel 16:3-4 and Amos 2:9-10. So in this verse the Amorites mean all the nations in the land of Canaan, which symbolized individual types of evil and falsity, as noted before [1205, 1444:4]. The Amorites, then, symbolize all evil in general.
Completion symbolizes the final days, when there is no longer any good.
[2] What it means in an inner sense to say that the wickedness of the Amorites will not be complete until that time, though, is a secret. The situation of the evil in the other life is that they are not punished before their evil reaches a climax, both generally and specifically. Things in the other world are in such perfect balance that evil actually punishes itself. In other words, the evil bring on themselves the penalty for their evil, but only when it has reached its peak. Every evil has its limit — a different limit for each individual — and no one is allowed to break that limit. When evil people go beyond the limit, they trigger their own punishment. This is true in every specific case,
[3] and it is similar overall. (The evil do not push their way into hell abruptly but gradually.)
This situation traces its origin to a universal law of the pattern established by the Lord: The Lord never sends anyone to hell. Evilness itself (or the evil themselves) forces its way in, step by step, until it is finally complete and nothing good appears any longer. As long as we have a trace of goodness, we rise out of hell; but when sheer evil remains, we are thrust down into hell. Goodness and evil have to be separated first, since they are opposites. Straddling the fence is not permitted. These things are what are symbolized by the fact that the Amorites' wickedness needed to be complete.
It is different for good people, however. The Lord constantly lifts them toward heaven and gradually washes away their evil.
[4] The situation is the same with conditions in a church. Its divine visitation does not come until its evil is complete — that is, until it no longer has any charitable goodness or religious truth. The prophets very often speak of this climax. In Isaiah, for instance:
I have heard from the Lord Jehovih Sabaoth of a full end and final decision on all the earth. (Isaiah 28:22)
In Jeremiah:
You, Babylon, who live on many waters, great in treasures — your end has come, the full measure of your dirty profits. (Jeremiah 51:13)
In Daniel,
Seventy weeks have been decreed upon your people and upon your holy city, to bring an end to transgression, and to seal up their sins, and to atone for wickedness, and to introduce everlasting justice, and to seal up vision and prophet, and to anoint the holy of holies. (Daniel 9:24)
Then at last upon the abominable bird will come ruination; and all the way to a full end and final decision, [ruination] will pour itself out upon the wasteland. (Daniel 9:27)
[5] The Lord himself also predicts the end, in these words in Luke:
They will fall by the mouth of the sword and be taken captive among all the nations. And in the end Jerusalem will be trampled by the nations, until the times of the nations are fulfilled. (Luke 21:24)
Falling by the mouth of the sword symbolizes being cut down by falsity, because in the Word a sword is the punishment of falsity. Jerusalem stands for the Lord's kingdom and the church (402). The nations stand for evil (1260). So the verse says that the end comes when evil and falsity take hold of the church, which consequently self-destructs.
Potts(1905-1910) 1857
1857. For the iniquity of the Amorites is not yet consummated. That this signifies the last time, when there is no longer any good, is evident from the signification of "the Amorite," and also from the signification of "consummation." By "the Amorite" in the Word, is signified evil in general, for the reason that the land of Canaan was called the land of the Amorites (as is evident in Ezek. 16:3, 4; Amos 2:9, 10). And therefore by "the Amorite" in this passage are signified all the nations of the land of Canaan; and by these, as before said, were signified evils and falsities specifically; and consequently by "the Amorite" are signified all evils in general. By "consummation" is signified the last time, when there is no longer any good. [2] But what is meant in the internal sense by the fact that the iniquity of the Amorites was not yet consummated, is an arcanum. For the state of the case with the evil in the other life is that they are not punished until their evils have reached their height, and this both in general and in particular. For such is the equilibrium in the other life that evil punishes itself, that is to say those who are evil run into the punishment of their evil, but only when it has reached its height. Every evil has its limit that varies in each individual case, beyond which it is not allowable to pass. When an evil person passes beyond this limit he precipitates himself into the penalty, and this is so in every particular. [3] It is the same in general, the wicked thrust themselves down into hell, not in a moment, but successively. This has its origin in the universal law of order established by the Lord, that the Lord never casts anyone down into hell; but that evil casts itself down, or that the evil person casts himself down, and this successively, until the evil has been consummated, and nothing of good any longer appears. So long as there is any good, he is uplifted above hell; but when there is nothing but evil, of himself he is thrust down into it. Good and evil must first be separated from each other, for they are opposites; and no one is allowed to incline both ways. This is what is signified by the iniquity of the Amorites having to be consummated. But with the good the case is otherwise; they are continually uplifted by the Lord toward heaven, and their evil is successively wiped away. [4] The same is the case with the state of a church. The visitation does not come until its evil has been consummated, that is, until there is no longer any good of charity and truth of faith. This consummation is very often spoken of in the Prophets. As in Isaiah:
A consummation and a decree have I heard from the Lord Jehovih Zebaoth upon the whole earth (Isa. 28:22). In Jeremiah:
O Babel, that dwellest upon many waters, great in treasures, thine end is come, the measure of thy gain (Jer. 51:13). In Daniel:
Seventy weeks are decreed upon thy people and upon the city of thy holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the holy of holies (Dan. 9:24). At length upon the bird of abominations shall be desolation, and even unto the consummation and the decree shall it pour itself out upon the devastation (Dan. 9:27). [5] The consummation is also foretold by the Lord Himself in these words of Luke:
They shall fall by the edge of the sword, and shall be led captive among all the nations; and at length Jerusalem shall be trodden down by the nations, until the times of the nations shall be fulfilled (Luke 21:24). To "fall by the edge of the sword," signifies by falsities, for "a sword" in the Word is the punishment of what is false; "Jerusalem" denotes the Lord's kingdom and the church (see n. 402); "nations" evils (see n. 1260). Thus the signification is that there would be a consummation when the church should be possessed by evils and falsities, and so be destroyed of itself.
Elliott(1983-1999) 1857
1857. 'For the iniquity of the Amorites has not yet come to a close' means the final period when there is no longer any good. This is clear from the meaning of 'the Amorite', and also from the meaning of 'a close'. 'Amorite' in the Word means evil in general, the reason being that the land of Canaan is called 'the land of the Amorites', as is clear in Ezek 16:3, 4, and Amos 2:9, 10. Here therefore 'the Amorite' means all the nations of the land of Canaan, by whom were meant, as stated already, evils and falsities specifically. Consequently 'the Amorite' means all evils in general. 'The close' means that final period when there is no good any longer.
[2] But what is meant in the internal sense by the statement that 'the iniquity of the Amorites has not yet come to a close' is an arcanum. The experience of the evil in the next life is that they are not punished until their evils have reached their peak; this applies to evils both in general and in particular. Indeed the balance of everything in the next life is such that evil punishes itself, that is, those who are evil run into the punishment of their evil, but only when this evil has reached its peak. Every evil has its own limits - varying from one individual to another - beyond which it is not allowed to go. When one who is evil goes beyond it he meets head on with punishment. This is so in every particular case.
[3] The same applies in general, in that those who are evil thrust themselves down into hell, not instantaneously but gradually. This has its origin in the universal law of order established by the Lord that the Lord never sends anyone down into hell but that evil itself, or the person himself who is evil, thrusts himself down, doing so gradually, until evil has reached its close and no trace of good is any longer apparent. As long as there is some trace of good he is being raised up from hell, but when there is nothing but evil, he is thrust down into hell. Good and evil must first of all be separated from each other since they are opposites. No one is allowed to incline in both directions. This is what is meant by 'the iniquity of the Amorites having to come to a close'. With the good however it is different; they are constantly being raised up by the Lord towards heaven, while their evil is gradually wiped away.
[4] It is similar with the state of the Church: visitation does not come until evil has reached a close, that is, when good of charity and truth of faith exist no longer. That close is referred to quite often in the Prophets, as in Isaiah,
A close and a settlement I have heard from the Lord Jehovih Zebaoth over all the earth. Isa 28:22.
In Jeremiah,
O Babel, you who dwell on many waters, great in treasures, your end has come, the measure of your gain. Jer 51:13.
In Daniel,
Seventy weeks have been decreed concerning your people and your holy city to bring transgression to a close and to seal up sins and to atone for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the Most Holy Place. Dan 9:24.
At length upon the bird of abominations will come desolation, until a closing and settlement is poured out upon the devastation. Dan 9:27.
[5] The Lord Himself too foretells the close in these words in Luke,
They will fall by the edge of the sword, and will be led captive among all the gentiles,a and at length Jerusalem will be trodden down by the gentiles' until the times of the nations are fulfilled. Luke 21:24.
'Falling by the edge of the sword' means from falsities, for 'a sword' in the Word is the punishment of falsity. 'Jerusalem' stands for the Lord's kingdom and the Church, 402, 'the gentiles' for evils, 1260. Thus the meaning is that 'the close' has been reached when the Church has become possessed by evils and falsities, and so has been destroyed by its own self.
Latin(1748-1756) 1857
1857. 'Quia non consummata iniquitas Emoraeorum usque huc': quod significet ultimum tempus dum non amplius ullum bonum, constat a significatione 'Emoraei,' tum a significatione 'consummationis': per 'Emoraeum' in Verbo significatur malum in genere, ex causa quia terra Canaane vocata est terra Emoraeorum, ut constat apud Ezech. xvi 3, 4, et Amos ii 9, 10; quare hic per Emoraeum significantur omnes gentes terrae Canaanis, per quas significata sunt mala et falsa in specie, ut prius dictum, inde per 'Emoraeum' omnia mala in genere. Per 'consummationem' significatur ultimum tempus cum amplius nullum bonum. [2] Quid autem in sensu interno intelligitur per id quod 'non consummata iniquitas Emoraeorum usque huc', arcanum est; ita se habet cum malis in altera vita quod non puniantur antequam mala eorum ad summum perducta sint, et hoc in communi et in particulari; tale enim est aequilibrium in altera vita ut ipsum malum se puniat, seu quod mali incurrant in poenam mali, sed tunc cum ad summum perductum est; unumquodvis malum habet suum terminum, et hoc cum diversitate apud unumquemvis, quem terminum transgredi non licet; cum malus transgreditur, tunc se praecipitat in poenam, hoc in omni particulari: similiter in communi; [3] se mali in infernum detrudunt non momento sed successive: hoc trahit originem a lege universali ordinis a Domino instituti, quod Dominus nusquam aliquem in infernum demittat, sed quod ipsum malum, seu ipse malus, se detrudat, et hoc successive usque dum malum consummatum est, nec aliquid boni amplius appareat; quamdiu aliquid boni, elevatur ab inferno, at cum non nisi malum, ipse detruditur in internum; unum ab altero prius separandum est, nam sibi opposita sunt; utrinque pendere non concessum est; haec sunt quae significantur per quod 'iniquitas Emoraeorum consummanda': boni autem aliter, elevantur continue a Domino versus caelum, et malum successive abstergitur. [4] Se habet cum statu Ecclesiae similiter; non prius visitatio venit, quam cum consummatum est malum, hoc est, cum non amplius bonum charitatis et verum fidei, de qua consummatione saepius apud Prophetas; ut apud Esaiam, Consummationem et decisionem audivi a cum Domino Jehovih Zebaoth super omnem terram, xxviii 22:apud Jeremiam, Babel, quae habitas super aquis multis, magna thesauris, venit finis tuus, mensura lucri tui; li 13:
apud Danielem, Septimanae septuaginta decisae sunt super populum tuum, et super civitatem sanctitatis tuae, ad consummandum praevaricationem, et ad obsignandum peccata, et ad expiandum iniquitatem, et ad adducendum justitiam saeculorum, et ad obsignandum visionem et prophetam, et ad ungendum Sanctum sanctorum, ix 24;
Tandem super avem abominationum desolatio, et usque a consummationem et decisionem effundet se super devastationem, ibid. vers. 27:
[5] ab Ipso Domino etiam praedicitur consummatio his verbis apud Lucam, Cadent ore gladii, et captivabuntur inter omnes gentes; et tandem Hierosolyma erit conculcata a gentibus, usque dum implebuntur tempora gentium, xxi 24;
'cadere ore gladii' significat a falsis, 'gladius' enim in Verbo est falsi poena: 'Hierosolyma' pro Regno Domini et Ecclesia, n. 402: 'gentes pro malis, n. 1260; ita quod tunc consummatio, cum Ecclesia possessa a malis et falsis, et sic destructa a se.