2468、这些事同样无需证实，因为从上述解释本身和上下文明显可知所表示的是这些事。然而，“摩押”和“亚扪人”所表示的宗教信仰的形式和性质可从此处所描述的他们的出身或来源，以及圣言中提到这些民族的其它许多地方（无论历史还是预言）看出来。一般来说，他们是指那些处于在某种程度上显得神圣的外在敬拜，而不是处于内在敬拜的人；他们也指那些很容易将属于外在敬拜的事物当作良善和真理来学习，却弃绝并蔑视属于内在敬拜的事物之人。
这种敬拜和这种宗教信仰会临到那些拥有属世良善，但与自己相比蔑视他人的人。他们与外表没有瑕疵，里面却发霉腐烂的水果没什么不同；也与里面盛有不洁、甚至肮脏之物的大理石花瓶；或脸蛋、形体和举止讨人喜欢，里面却病入膏肓、充满淫秽的女人没什么不同。因为这种人里面有一种一般良善，这种良善并不难看，但进入它的细节却肮脏不堪。事实上，这种人一开始不是这样，而是逐渐变成这样的，因为他们很容易让自己充满凡被称为良善的东西，从而充满凡源于这些东西的虚假；他们视这些虚假为真理，因为它们支持他们的观点。这是因为他们蔑视敬拜的内层事物；他们蔑视这些事物，是因为他们爱自己。这种人就来自并源于那些仅处于外在敬拜，在本章由罗得来代表的人；只有当他们离弃包含在真理中的良善时，才会变成这样。在圣言中，经上描述了这些人的性质，不仅描述了他们一开始，即当他们的良善还没有被如此玷污时的样子，还描述了后来，即当他们的良善正在被玷污时的样子，以及再后来，即当这良善被完全玷污时的样子；并且说明，他们弃绝敬拜和教义的内层事物。
在但以理书，经上描述了这些人一开始，即当他们的良善还没有被如此玷污时的性质：
到了末期，南方王要与他发生冲突；北方王必用战车、马兵和许多战船，势如暴风冲向他，也必进入各地，如洪水泛滥，横扫而过。又必进入那荣美之地，必有许多地塌陷；但以东、摩押和亚扪人初熟的果子必被搭救脱离他的手。（但以理书11:40-41）
“南方王”表示那些处于良善和真理的人；“北方王”表示那些陷入邪恶和虚假的人；“北方王必用战车、马兵和许多战船，势如暴风冲向他，也必进入各地，如洪水泛滥，横扫而过”表示“战车”、“马兵”和“战船”所指的邪恶和虚假将占上风；“必被搭救脱离他手的以东、摩押和亚扪人初熟的果子”表示那些处于还没有被虚假如此玷污的良善之人；这就是为何他们被称为“亚扪人初熟的果子”。
摩西五经：
我们从旷野的路经过，耶和华对摩西说，不可扰害摩押，也不可与他们争战混在一起，因为我不会把他们的地赐给你为业，我已将亚珥赐给罗得的子孙为业。（申命记2:8-9）
关于亚扪人：
耶和华告诉摩西说，你今天要经过摩押的边界亚珥，走近亚扪人的对面，不可扰害他们，也不可与他们混在一起，因为我不会把亚扪人的地赐给你们为业，我已将那地赐给罗得的子孙为业。（申命记2:17-19）
此处“亚珥”表示这种良善；“摩押”和“亚扪人”表示那些处于这种良善，但只是处于它的初期阶段的人；这解释了为何摩西被吩咐不可扰害他们。
这也是为何摩押将像亚衲人一样的以米人和利乏音人赶出去；亚扪人也将利乏音人赶出去，他们称利乏音人为散送冥（申命记2:9-11，18-21）。“以米人、利乏音人、亚衲人和散送冥”表示那些充满邪恶和虚假的说服之人（参看581，1673节）；“摩押”和“亚扪人”在此表示那些还没有如此充满的人。然而，当这些民族也如此充满时，也就是当他们的良善被虚假玷污时，他们同样被赶出去了（民数记21:21-31；以西结书25:8-11）。
在耶利米书，经上描述了当这些人的良善正在被玷污时，他们的性质：
耶和华对摩押如此说，尼波有祸了！因它荒废了；基列亭蒙羞被攻取；米斯迦蒙羞受惊慌；摩押不再被称赞。要将翅膀给摩押，使她可以飞去，她的城必成为荒凉，无人居住。摩押的居民哪，要离开城邑，住在岩石里，像鸽子搭窝在山坑口的边儿上。耶和华说，我知道他的忿怒并不坚实；他的虚假不行正事。因此，我要为摩押哀号，为全摩押呼喊。西比玛的葡萄树啊，我要从雅谢人的哀哭开始为你哀哭；你的枝子蔓延过海，直达雅谢海；那行毁灭者已经临到你夏天的果子和你葡萄的收获。故此我的心为摩押而颤动如笛。摩押啊，你有祸了！基抹的人民灭亡了，因你的众子都被掳去，你的众女也都被掳去。到末日，我要把被掳的摩押人带回。（耶利米书48:1，9，28，30-32，36，46-47）
这一整章论述的主题都是摩押；但它通过摩押来论述那些处于这种良善的人，他们允许自己充满虚假；这就是为何经上说他们“要将翅膀给摩押，使她可以飞去，她的城必成为荒凉，无人居住”；但他们“要离开城邑，住在岩石里，像鸽子搭窝在山坑口的边儿上”等等，这一切话都是在劝他们要留在他们的一般良善和真理中；那时他们若被无知的虚假迷惑，走入歧途，在末日就会从被掳中被带回来；但论到那些不这样做的人，经上说：“我要为摩押哀号，为全摩押呼喊，我的心为摩押而颤动如笛。”他们所充满的虚假以尼波、基列亭、米斯迦、西比玛、雅谢、基抹和该章提到的其它名字来表示。
以赛亚书：
摩押的女子必如被赶离的巢窝。求你献谋略、行公平，使你的影子在午间如黑夜，隐藏被赶散的人，不暴露逃亡的人；摩押啊，求你容我这被赶散的人和你同居；你作他们的避难所，躲避毁灭者的面。我们听闻摩押的骄傲，极其骄傲，他傲慢、自大、忿怒；他的谎言并非如此；因此，摩押人必为摩押哀号，人人都要哀号。因此，我的腹肠为摩押弹奏如竖琴，我的五内为哈列设城也是如此。摩押人朝见的时候，就是在高处疲乏，来到他圣所祈祷的时候，必不得亨通。三年之内，照雇工的年数，摩押的称赞与他所有的大量群众，必被藐视；余剩的人必极其稀少，并不强壮。（以赛亚书16:2-4，6，7，11-12，14）
这一整章进一步论述了摩押，并通过他论述了那些处于这种良善的人；这一章处处以类似耶利米书48章中的那些话来描述他们，同样劝他们留在自己的一般良善和真理中，不让自己充满虚假。这些一般良善和真理以他们“献谋略”、“行公平”、“隐藏被赶散的人”、“不暴露逃亡的人”、“作他们的避难所，躲避毁灭者的面”来表示；这一切都表示敬拜的外在。但由于他们让自己充满虚假，所以经上说：“三年之内，照雇工的年数，摩押的称赞与他所有的大量群众，必被藐视；余剩的人必极其稀少，并不强壮。”
由于这些人很容易被引入歧途，所以在以赛亚书，摩押被称为“非利士人之手的伸出”，而亚扪人则被称为“顺服他们的”：
耶西的根立作万民的大旗，列族必寻求祂，祂安息之所大有荣耀；以法莲的嫉妒就必消散，犹大的仇敌必被剪除，以法莲必不嫉妒犹大，犹大也不扰害以法莲。他们要向海飞在非利士人的肩头上，一同掳掠东方人，以东和摩押必是他们手的伸出，亚扪人是顺服他们的。（以赛亚书11:10，13，14）
“耶西的根”表示主；“犹大”表示那些处于属天良善的人；“以法莲”表示那些处于属灵真理的人；“非利士人”表示那些只有关于真理认知的记忆知识，没有仁爱的人，或说那些知道真理，但缺乏仁爱的人；“东方人”表示那些只有关于良善认知的记忆知识，也没有仁爱的人，或那些知道良善，但也缺乏仁爱的人；摩押被称为“他们手的伸出”，亚扪人则被称为“顺服他们的”，是因为他们向摩押和亚扪人所代表的人灌输虚假。
至于那些被称为摩押和亚扪人的人在他们的良善被虚假完全玷污时，是何性质，这在诗篇描述如下：
神以祂的圣洁说，基列是我的，玛拿西也是我的，以法莲是我头的力量，犹大是我的立法者，摩押是我的沐浴盆。（诗篇60:6，7，8；以及108:7，8，9）
“沐浴盆”表示被虚假玷污的良善。
耶利米书：
摩押不再被称赞。他们在希实本设计谋害他说：来吧！我们将他剪除，不再成为一个民族。摩押自幼年以来就享安逸，静淀在糟滓之上，没有从这器皿倒在那器皿里，也未曾流亡。因此，他的原味尚存，香气未变。在摩押的各房顶上，处处都有哀哭，因我打碎摩押，好像打碎无人喜悦的器皿。（耶利米书48:2，11，38）
玷污摩押所表示的良善的虚假在此被称为“糟滓”；如果良善没有被改革，如这段经文所说的，“从这器皿倒在那器皿里”，那么其原味和香气尚存。这良善本身被称为“无人喜悦的器皿”，正如它在诗篇中被称为用来洗澡的“沐浴盆”。以赛亚书：
耶和华的手必停留在这山上，摩押人要被践踏在它底下，好像干草被践踏在粪坑里。（以赛亚书25:10）
那些处于这种良善的人只关心敬拜和教义的外在事物，蔑视、弃绝，甚至完全反对其内在事物；因此，他们拥有虚假，而不是真理。以西结书：
人子啊，你的脸要转向亚扪人，发预言攻击他们。你要对亚扪人说，当听主耶和华（LordJehovih）的话。主耶和华（LordJehovih）如此说，因为你对着遭亵渎时我的圣所，变得荒凉时的以色列地，被掳时的犹大家说，啊哈！所以，我必使拉巴为骆驼场，使亚扪人为羊群躺卧之地。主耶和华（LordJehovih）如此说，因你拍手顿足，以你灵魂的所有轻蔑，向以色列地欢喜，所以，看哪，我要伸手攻击你，把你交给列族作为掳物；我必从万民中剪除你，使你从万国中灭亡。（以西结书25:2-7）
这些话，即：“对着遭亵渎时我的圣所，变得荒凉时的以色列地，被掳时的犹大家说，啊哈”、“你拍手顿足，以你灵魂的所有轻蔑，向以色列地欢喜”表达了对敬拜和教义的内层事物的蔑视、嘲笑和弃绝；当这些事物被弃绝时，外在事物就不再有任何价值了；这种人便被“交给列族作为掳物”，也就是被邪恶围困，“从万民中剪除”，也就是被虚假围困，“从万国中灭亡”，也就是没有成为教会的一部分，或说失去了与教会的一切联系。
西番雅书：
我听见摩押人的辱骂和亚扪人的毁谤，就是辱骂我的百姓，自夸自大，侵犯他们的边界。因此，在我活着的时候，摩押必像所多玛，亚扪人必像蛾摩拉，丢给荨麻之地、盐坑、永远荒凉之地。由于他们的骄傲，这事就临到他们，因为他们辱骂万军之耶和华的百姓，向这百姓夸大。（西番雅书2:8-10）
“辱骂百姓”和“自夸自大，侵犯他们的边界，辱骂万军之耶和华的百姓”是指蔑视并弃绝“万军之耶和华的百姓”所表示的内层真理。结果，良善变成虚假的邪恶，也就是“所多玛”和“荨麻之地”；真理则变成虚假，也就是“蛾摩拉”和“盐坑”。因为正是内在事物使得外在事物能成为良善和真理。
诗篇：
你的仇敌狡猾密谋计划，要害你的百姓；他们彼此商议，要害你所隐藏的人。说，来吧，我们将他们剪灭，使他们不再成为一个民族；使以色列的名不再被记得，因为他们同心商议；他们立约对抗你，就是以东的帐棚和以实玛利人，摩押和夏甲人，迦巴勒、亚扪和亚玛力、非利士并推罗的居民。亚述也与他们连合，他们作了罗得子孙的膀臂。（诗篇83:2-8）
“彼此商议，要害你所隐藏的人”、“将他们剪灭，使他们不再成为一个民族；使以色列的名不再被记得”表示完全弃绝内层事物；“以东的帐棚和以实玛利人，摩押和夏甲人，迦巴勒、亚扪”表示那些处于敬拜和教义的外在事物的人；“非利士并推罗”表示那些虽谈论内在事物，却没有内在事物的人；“作了罗得子孙膀臂的亚述”表示他们用来为外在事物争战，并攻击内在事物的推理。
摩西五经：
人不可娶父亲的妻子或继母，也不可侵犯父亲的衣襟。凡睾丸严重压伤或受伤的，不可入耶和华的会。亚扪人和摩押人不可入耶和华的会；甚至到第十代，也永不可入耶和华的会。（申命记22:30；23:1-3）
这些话表明，摩押和亚扪在末日，也就是当他们完全充满虚假时，是什么样。也就是说，他们就是那些良善被玷污、真理被歪曲的人，因为他们蔑视、弃绝，并最终彻底抛弃一切内层事物。这也是为何经上在提到这种污秽的通奸，就是“娶父亲的妻子，侵犯父亲的衣襟”（这种通奸几乎与归因于生了摩押和亚扪的罗得女儿们的一样），以及那些“睾丸严重压伤或受伤的”人（他们表示那些完全弃绝或唾弃与爱和仁有关的一切之人）之后又提到他们。“耶和华的会”是指天堂，他们不能进入天堂，因为他们没有余剩；而余剩唯独从内层良善和内层真理中获得，并由“第十代”来表示（576，1738，2280节）。
他们也属于那些将儿女献祭给摩洛的民族，这在内义上表示他们灭绝了真理和良善。实际上，摩押的神就是基抹，亚扪人的神是摩洛或米勒公（列王纪上11:7，33；列王纪下23:13），他们向这些神献祭（列王纪下3:27）。至于“儿女”表示真理和良善，可参看前文（489-491，533，1147节）。
这就是摩押和亚扪的含义；但他们用来玷污良善、除灭真理的虚假则有许多不同种类。在耶利米书，经上列举了这些种类，但仅仅提到它们的名字：
审判临到了平原之地，就是何伦、雅杂、米法押、底本、尼波、伯低比拉太音、基列亭、伯迦末、伯米恩、加略、波斯拉和摩押地远近所有的城邑。摩押的角砍断了，他的膀臂折断了。你们要使他喝醉，因他向耶和华夸大，要让摩押在自己的呕吐物中鼓掌欢呼。（耶利米书48:21-26）
这些就是一起聚集在那些被称为摩押和亚扪的人里面的虚假种类。这些虚假的种类的性质和品质可从这几个名字在内义上的含义清楚看出来。在圣言中，名字只表示真实事物，或说具有纯粹的象征意义，这在前面已经多次说明。
Potts(1905-1910) 2468
2468. These things, again, need no confirmation; for that such things are signified is evident from the explication itself, and from what precedes and what follows. But what is the nature and quality of the religion signified by "Moab" and the "sons of Ammon," can be seen from their origin, as here described; as well as from many passages in the Word, both historic and prophetic, where these nations are mentioned. To speak generally they denote those who are in an external worship which appears in a manner holy, but who are not in internal worship; and who readily learn as being goods and truths the things that belong to external worship, but reject and despise those of internal worship. [2] Such worship and such religion fall to the lot of those who are in natural good, but despise others in comparison with themselves. They are not unlike fruits which in the external form are not unbeautiful, but which are moldy or rotten within; and they are not unlike marble vases, within which are things impure and even foul; or not unlike women seemly enough in face, form, and manners, but diseased within, and full of impurities. For there is a general good appertaining to such which appears not ill-favored; but the particulars that enter into it are filthy. In the beginning indeed it is not so, but it gradually becomes so; for such men easily suffer themselves to be imbued with whatever things are called good, and with any falsities whatsoever that are derived from these, and which, because they confirm them, they suppose to be truths; and this because they despise the interior things of worship, for the reason that they are in the love of self. Such persons have their existence and derivation from those who are in external worship alone (represented in this chapter by Lot); and this when the good of truth has been desolated. They are described in the Word, both such as they are in the beginning, when their good has not yet become so defiled; and afterwards when it is becoming defiled; and also after this, when it has become utterly defiled; and it is shown that they reject the interior things of worship and of doctrine. [3] The character of such in the beginning when their good has not yet become so defiled, is described in Daniel:
In the time of the end shall the king of the south be at variance with him; and the king of the north shall rush upon him like a storm, with chariot, and with horsemen, and with many ships, and shall come into the lands, and shall overflow, and shall pass through; and he shall come into the land of beauty, and many lands shall go to ruin: these shall be rescued out of his hand, Edom, and Moab, and the firstlings of the sons of Ammon (Dan. 11:40-41). The "king of the south," denotes those who are in goods and truths; the "king of the north," those who are in evils and falsities; the "king of the north with chariot, horsemen, and ships, coming upon the lands, overflowing, and passing through," signifies that the evils and falsities denoted by "chariots," "horsemen," and "ships," will prevail; "Edom, Moab, and the firstlings of the sons of Ammon who are to be rescued out of his hand," denote those who are in such good that is not as yet so defiled by falsities; on which account they are called the "firstlings of the sons of Ammon." [4] In Moses:
We passed through by the way of the wilderness, and Jehovah said unto Moses, Distress not Moab, neither mingle thyself with them in war, for I will not give thee of his land for an inheritance, because I have given Ar unto the sons of Lot for an inheritance (Deut. 2:8-9). And concerning the sons of Ammon:
Jehovah spoke unto Moses, saying, Thou art to pass this day over Ar the border of Moab, and thou wilt come near over against the sons of Ammon; distress them not, nor mingle thyself with them; for I will not give thee of the land of the sons of Ammon for an inheritance, because I have given it unto the sons of Lot for an inheritance (Deut. 2:17-19);
"Ar" denotes such good; "Moab" and the "sons of Ammon" denote those who are in such good, but in the beginning; on which account it is ordered that they be not distressed. [5] Hence it is that Moab drove out the Emim, and the Rephaim who were like the Anakim; and that the sons of Ammon also drove out the Rephaim whom they called the Zamzumim (Deut. 2:9-11, 18-21). By the Emim, Rephaim, Anakim, and Zamzumim, are signified those who are imbued with persuasions of what is evil and false (see n. 581, 1673); by Moab and the sons of Ammon are here meant those who were not yet so imbued. These nations however when they too had become so imbued, that is, when their good was defiled by falsities, were likewise driven out (Num. 21:21-31; Ezek. 25:8-11). [6] Their character when their good is becoming defiled is described in Jeremiah:
Unto Moab thus saith Jehovah, Woe unto Nebo, for it is laid waste; Kiriathaim is put to shame, is taken; Misgab is put to shame and is dismayed; the praise of Moab is no more; give wing to Moab, for flying she must fly away, and her cities shall become a desolation, without any to dwell therein. Leave the cities, and dwell in the rock, O inhabitants of Moab; and be like the dove, she maketh her nest in the passages of the mouth of the pit. I know his anger, saith Jehovah, but it is not firm; his falsities, they have not done right. Therefore will I howl over Moab, and I will cry out to all Moab. From the weeping of Jazer will I weep for thee, O vine of Sibmah; thy shoots have passed over the sea, they reached even to the sea of Jazer; upon thy summer fruits and upon thy vintage the spoiler is fallen. Therefore my heart is moved over Moab, like fruits. Woe unto thee, O Moab, the people of Chemosh is destroyed; for thy sons are taken into captivity, and thy daughters into captivity. And I will bring back the captivity of Moab in the latter days (Jer. 48:1, 9, 28, 30-32, 36, 46-47). [7] In this whole chapter the subject treated of is Moab; but through him those are treated of who are in such good, in that they suffer themselves to be imbued with falsities; on which account it is said that they should "give wing to Moab, that it may fly away, and that its cities shall become a desolation;" but that they should "leave the cities, and dwell in the rock, and make nests like the dove in the passages of the mouth of the pit," and so on, by which expressions it is signified that they are persuaded to remain in their general goods and truths; and that if they should then be seduced by the falsities of ignorance, they will be brought back from captivity in the latter days; but concerning those with whom this was not done it is said, "I will howl over Moab, and I will cry out for all Moab, and my heart is moved over Moab." The falsities with which they are imbued are signified by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and other names in this chapter. [8] In Isaiah:
A nest sent away shall the daughters of Moab be. Bring forth counsel, execute judgment; make thy shadow like the night* in the midst of the noonday; hide the outcasts, betray not the wanderer, let mine outcasts dwell with thee, O Moab; be thou a covert to them from the spoiler. We have heard the arrogance of Moab, he is very arrogant, his pride, and his arrogance, and his anger; his lies are not so; therefore Moab shall howl, for Moab all shall howl. Therefore my bowels shall be stirred like a harp over Moab, and mine inward part for the city of Heres. And it shall come to pass when Moab shall be seen, when he is wearied upon the high place, and shall come to his sanctuary to pray, that he shall not prevail. In three years, as if years of hire, and the praise of Moab shall become vile, in all the great multitude; and the remnant shall be very small, and not strong (Isa. 16:2-4, 6, 11-12, 14). Moab is further treated of in this whole chapter, and through him those who are in such good; and they are described there in words similar to those in Jeremiah (chapter 48) and are in like manner persuaded to remain in their general goods and truths, and not to suffer themselves to be imbued with falsities. These general goods and truths are signified by their "giving counsel," "executing judgment," "hiding the outcasts," "not betraying the wanderer," and being "a covert to the outcasts from the spoiler;" all of which things signify the externals of worship. But as they suffer themselves to be imbued with falsities, it is said, "in three years, as years of hire, shall the praise of Moab become vile in all the great multitude, and the remnant shall be very small, and not strong." [9] As such persons are easily led away, Moab is called "the sending forth of the band of the Philistines," and the sons of Ammon their "obedience," in Isaiah:
The root of Jesse which standeth for an ensign of the peoples, unto Him shall the nations seek, and His rest shall be glory; the envy of Ephraim shall depart, and the enemies of Judah shall be cut off Ephraim shall not envy Judah, and Judah shall not distress Ephraim and they shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east, Edom, Moab the sending forth of their hand, and the sons of Ammon their obedience (Isa. 11:10, 13, 14) the "root of Jesse" denotes the Lord; "Judah" those who are in celestial good; "Ephraim" those who are in spiritual truth; the "Philistines" those who are in the mere memory-knowledge of the knowledges of truth, and not in charity, the "sons of the east," those who are in the mere memory-knowledge of the knowledges of good, and also not in charity; and Moab is called the "sending forth of their hand," and the sons of Ammon their "obedience," because they are imbued with falsities by them. [10] But of what character become those who are called Moab and the sons of Ammon when their good has been altogether defied by falsities, is described in David:
God hath spoken in His holiness, Gilead is Mine, Manasseh is Mine, Ephraim also is the strength of My head, Judah is My lawgiver, Moab is My washpot (Ps. 60:7-9, and also Ps. 108:8-10) the "washpot" denotes good defiled by falsities. [11] In Jeremiah:
The praise of Moab is no more in Heshbon they have devised evil against him: come, let us cut him off from being a nation. Moab hath been at peace from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, and hath not gone into exile therefore his taste remaineth in him, and his odor is not changed. On all the housetops of Moab there shall be lamentation everywhere, because I have broken Moab like a vessel in which there is no pleasure (Jer. 48:2, 11, 38) The falsities with which the good denoted by Moab is defiled, are here called "lees, in which the taste and the odor remain," if he is not reformed, which is here denoted by being "emptied from vessel to vessel." This good itself is called the "vessel in which there is no pleasure," just as in David it is called a "washpot," in which washing is done. In Isaiah:
In this mountain the band of Jehovah resteth, and Moab shall be trodden down under it, as chaff is trodden down in the dunghill (Isa. 25:10). [12] That they who are in such good care for external things only, and despise, reject, and indeed spew out the internal things of worship and of doctrine, and that consequently they have falsities instead of truths - in Ezekiel:
Son of man, set thy face toward the sons of Ammon, and prophesy against them, and say unto the sons of Ammon, Hear the word of the Lord Jehovah. Thus saith the Lord Jehovah, Because thou saidst, Aha, against My sanctuary when it was profaned, and against the land of Israel when it was made desolate, and against the house of Judah when they went into captivity, I will make Rabbah a habitation for camels, and the sons of Ammon a couching-place for the flock. Thus saith the Lord Jehovah, Because thou hast clapped the hand, and hast stamped with the foot, and hast been glad with all the contempt of thy soul against the ground of Israel, therefore behold I will stretch out My hand upon thee, and give thee for a spoil to the nations, and I will cut thee off from the peoples, and destroy thee from the lands (Ezek. 25:2-11). These words: "Aha, against My sanctuary when it was profaned, and against the land of Israel when it was made desolate, and against the house of Judah when they went into captivity," "thou hast clapped the hand, and hast stamped with the foot, and hast been glad with all the contempt of thy soul against the land of Israel," are expressions of contempt, derision, and rejection of the interior things of worship and of doctrine; and when these are rejected, external things are of no avail; but such persons are "given for a spoil to the nations," that is, they are taken possession of by evils, and are "cut off from the peoples," that is by falsities, and are "destroyed from the earth," that is they become of no church. [13] In Zephaniah:
I have heard the reproach of Moab, and the blasphemies of the sons of Ammon, who have reproached My people; they enlarged against their border: therefore, as I live, Moab shall be as Sodom, and the sons of Ammon as Gomorrah, a place abandoned to the nettle, and a pit of salt, and a perpetual desolation. This they have for their pride, because they reproached and enlarged against the people of Jehovah Zebaoth (Zeph. 2:8-10). To "reproach the people," and to "enlarge against their boundary, and against the people of Jehovah Zebaoth," is to hold as vile and to reject interior truths, which are the "people of Jehovah Zebaoth." The consequence of this is that goods become evils of falsity, which are "Sodom" and a "place abandoned to the nettle;" and truths become falsities, which are "Gomorrah" and a "pit of salt." For it is from internal things that external are capable of being good and true. [14] In David:
Thine enemies craftily meditate a secret thing against thy people, they consult together against thy hidden ones: Come, let us cut them off from being a nation, and let the name of Israel be no more in remembrance for they consult together with one heart; against thee do they cut out a covenant, the tents of Edom, and the Ishmaelites, Moab and the Hagarenes, Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre Asshur also is joined with them, they are an arm to the sons of Lot (Ps. 83:2-8). To "consult together against the hidden ones," to "cut them off from being a nation, that the name of Israel should be no more in remembrance," denotes to utterly reject interior things; the "tents of Edom, the Ishmaelites, Noah, the Hagarenes, Gebal, and Ammon," denote those who are in the external things of worship and of doctrine; "Philistia with Tyre" denote the things they say concerning internal things while not being in them; "Asshur, who is an arm to the sons of Lot," denotes the reasoning by which they contend in favor of external things and against internal things. [15] In Moses:
A man shall not take his father's wife, and shall not violate his father's skirt. He that is bruised with a bruising, or is bruised in the testicle, shall not come into the congregation of Jehovah; a Moabite and an Ammonite shall not come into the congregation of Jehovah; even to the tenth generation, they shall not come into the congregation of Jehovah forever (Deut. 22:30; 23:1-3). These words show what is the character of Moab and Ammon in the "end of days," or when they have become altogether imbued with falsities (that is, those with whom good is being adulterated and truth falsified), in that they despise, reject, and at length utterly cast out all interior things. On this account they are here mentioned after mention has been made of foul adulteries, such as taking a father's wife, and violating a father's skirt; nearly as is related of Lot's daughters, from whom came Moab and Ammon; and also after the mention of those who are bruised with a bruising, and bruised in the testicle, by whom are signified those who utterly reject whatever is of love and charity. The "congregation of Jehovah" is heaven, into which they cannot come, because they have no remains, which are solely from interior goods and interior truths, and are signified by the "tenth generation" (n. 576, 1738, 2280). [16] These were also among the nations who sacrificed their sons and daughters to Molech, by which is signified in the internal sense that they extinguished truths and goods; for the god of Moab was Chemosh, and the god of the sons of Ammon was Molech and Milchom (1 Kings 11:7, 33; 2 Kings 23:13), to which they sacrificed (2 Kings 3:27). That by "sons and daughters" are signified truths and goods, may be seen above (n. 489-491, 533, 1147). [17] Such then is the signification of Moab and Ammon; but as regards the various kinds of falsity by which they adulterate goods and extinguish truths, these are numerous, being thus recounted in Jeremiah, but merely by names:
Judgment is come upon the land of the plain, upon Holon, upon Jahzah, and upon Mephaath; and upon Dibon, and upon Nebo, and upon Beth-diblathaim; and upon Kiriathaim, and upon Beth-gamul, and upon Beth-meon; and upon Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, far and near. The horn of Moab is cut off, and his arm is broken. Make him drunken, because he magnified himself against Jehovah; and let Moab exult in his vomit (Jer. 48:21-26). These are the kinds of falsity that assemble together in those who are called Moab and Ammon; but what is the nature and quality of these various kinds of falsity can be seen from the signification of these several names in the internal sense. That in the Word names signify nothing else than actual things, has often been shown already. * Totam but sicut noctem n. 9642 [Rotch ed.]
Elliott(1983-1999) 2468
2468. There is no need to confirm these meanings either, for the explanation itself, and what comes before and after, shows that such things are meant. The form and nature of the religion meant by 'Moab and the children of Ammon' however becomes clear from the description that has been given of their origin, and also from many other places in the Word, the historical as well as the prophetical, where they are mentioned. In general they are people whose worship is external and to some extent appears holy, but is not internal. They are also people who take up the things which belong to external worship as goods and truths but reject and regard as worthless those that belong to internal worship.
[2] This type of worship and religion falls to people with whom natural good exists but who regard other people as worthless in comparison with themselves. They are not unlike fruit which is not unattractive on the outside but which within is mouldy or rotten; they are not unlike marble vases whose contents are impure and sometimes foul; or they are not unlike women whose face, figure, and movements are not unbecoming but who inwardly are diseased and full of foul impurities. For with them a general good exists which does not look unattractive; but things of a particular kind which enter into that good are filthy. This is not so to begin with but becomes so gradually, for such people easily allow themselves to be impregnated with whatever go by the name of goods and consequently by whatever falsities which, because they are confirmatory, they imagine to be truths. This happens because they despise the interior things of worship, which things they despise because they are governed by self-love. Such people come from and originate with those whose worship is purely external and who in this chapter are represented by Lot. They do so when the good contained in truth has been desolated. In the Word the nature of such people is described both in the beginning when their good has not as yet been so defiled, and also subsequently when it is being defiled, as well as after that when it has been defiled completely; and their rejection of the interior things of worship and doctrine is described too.
[3] The nature of those people in the beginning when their good has not as yet been so defiled is described in Daniel,
At the time of the end the king of the south will clash with him; therefore the king of the north will rush upon him like a whirlwind, with chariots, and with horsemen, and with many ships; and he will enter into countries, and will overflow, and will pass through, and will come into the glorious land, and many countries will collapse; these will be delivered out of his hand, Edom and Moab, and the firstfruits of the children of Ammon. Dan 11: 40, 41.
'The king of the south' stands for people with whom goods and truths are present, 'the king of the north' for those with whom evils and falsities are present. 'The king of the north with chariots, horsemen, and ships, entering countries, overflowing, and passing through' stands for evils and falsities, meant by 'chariots, horsemen, and ships', getting the upper hand; 'the deliverance from his hand of Edom, Moab, and the firstfruits of the children of Ammon' stands for people governed by good which has not yet been defiled so much by falsities. This is why they are called 'the firstfruits of the children of Ammon'.
[4] In Moses,
We passed on by the road of the wilderness, and Jehovah said to Moses, Do not harass Moab, nor engage with them in battle, for I will not give you any of their land as an inheritance because I have given Ar to the children of Lot as an inheritance. Deut 2: 8, 9.
And regarding the children of Ammon,
Jehovah spoke to Moses, Today you are passing over Ar the boundary of Moab, and when you approach from the region of the children of Ammon, do not harass them nor engage with them, for I will not give you any of the land of the children of Ammon as an inheritance, for I have given it to the children of Lot as an inheritance. Deut 2: 17-19.
Here 'Ar' stands for that kind of good, 'Moab and the children of Ammon' for people who are governed by such good, but at the beginning, which explains why it is commanded that they should not be harassed.
[5] This also is the reason why Moab drove out the Emim, and the Rephaim who were similar to the Anakim, and why the children of Ammon too drove out the Rephaim, whom they called the Zamzummim, Deut 2: 9-11, 18-21. 'Emim, Rephaim, Anakim, and Zamzummim' means people who were impregnated with evil and false persuasions, see 581, 1673. 'Moab and the children of Ammon' in the present context means people who have not yet been impregnated. But when these too had been so impregnated, that is, when their good had been defiled by falsities, they also were driven out, Num 21: 21-31; Ezek 25: 8-11.
[6] The nature of those people when their good is being defiled is described in Jeremiah,
To Moab Jehovah spoke thus, Woe to Nebo! for it is laid waste; Kiriathaim is put to shame, it is taken; Misgab is put to shame and overwhelmed; the praise of Moab is no more. Give wings to Moab, for it will fly away and its cities will become a desolation, with no one to dwell in them. Leave the cities and dwell in the rock, O inhabitants of Moab, and be like the dove that nests in the sides of the mouth of the hole. I know its anger, says Jehovah, and it is not steadfast, and its falsities do not make for right. Therefore I will howl over Moab and will cry out to the whole of Moab. From the weeping of Jazer I will weep for you, O vine of Sibmah. Your branches passed over the sea, they reached as far as the sea of Jazer; on your summer fruits and on your vintage the vastator has fallen. Therefore My heart is moved over Moab like pipes. Woe to you, O Moab! The people of Chemosh have perished, for your sons have been taken away into captivity, and your daughters into captivity. And I will bring back the captivity of Moab in the latter days. Jer 48: 1, 2, 9, 28, 30-32, 36, 46, 47.
[7] The whole chapter refers to Moab, but by means of him to the way in which people with whom such good is present allow themselves to be impregnated with falsities. This is why it is said that 'they should give Moab wings so that he may fly away', and that 'his cities will become a desolation', but that 'they were to leave the cities and dwell in the rock, and like a dove were to nest in the sides of the mouth of the hole', and many other things by which they are persuaded to remain with the general goods and truths they possess. And if at such times they were led astray by falsities due to lack of knowledge they would be brought back from captivity in the latter days. But with those people with whom this does not happen it is said, 'I will howl over Moab and will cry out to the whole of Moab', and 'My heart is moved over Moab'. The falsities with which they are impregnated are meant by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and other names mentioned in that chapter.
[8] In Isaiah,
Like a scattered nest will the daughters of Moab be. Give counsel, execute judgement. Make your whole shade [as the night] in the middle of the day. Hide the outcasts, do not betray the wanderer; let My outcasts, O Moab, dwell together in you; be a refuge to them in the presence of the vastator. We have heard of the pride of Moab - his great pride, his arrogance, and his insolence, and his anger; not so his lies. Therefore Moab will howl for Moab, everyone will howl. Therefore My bowels are played on like a harp for Moab, and My inward parts for the city of Heres. And when Moab is seen exhausted on the high place and he comes to his sanctuary to pray he will not prevail. In three years, like the years of a hireling, the praise of Moab will be brought into contempt, with all his great multitude, and the survivors will be a very small and feeble number. Isa 16: 2-4, 6, 7, 11, 12, 14.
The whole of this chapter as well refers to Moab, and by means of him to people with whom such good is present. They are described in various parts of the chapter in words similar to those used in Jeremiah 48 - people that are in like manner persuaded to remain with the general goods and truths they possess and not allow themselves to be impregnated with falsities. General goods and truths are meant by the demand that they should give counsel, execute judgement, hide the outcasts, not betray the wanderer, be a refuge to outcasts in the presence of the vastator, all of which mean the external features of worship. Yet because they allow themselves to be impregnated with falsities, it is said 'in three years, like the years of a hireling, and the praise of Moab will be brought into contempt, with all his great multitude, and the survivors will be a very small and feeble number'.
[9] Because they are led astray easily, Moab is called 'the sending forth of the hand of the Philistines, and the children of Ammon their obedience' in Isaiah,
The root of Jesse; which is standing as an ensign of the peoples, that will the nations seek, and His rest will be glory. The envy of Ephraim will depart, and the enemies of Judah will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim. And they will fly down onto the shoulder of the Philistines towards the sea, together they will plunder the people of the east, Edom, Moab the sending forth of their hand, and the children of Ammon their obedience. Isa 11: 10, 13, 14.
'The root of Jesse' stands for the Lord, 'Judah' for those who are governed by celestial good, 'Ephraim' for those who are governed by spiritual truth, 'the Philistines' for those who possess a knowledge of the cognitions of truth but who have no charity, 'the people of the east' for those who possess a knowledge of the cognitions of what is good but who also have no charity. Moab is called 'the sending forth of their hand', the children of Ammon 'their obedience', because they are impregnated with falsities by them.
[10] The nature however of people called Moab and the children of Ammon and what it becomes when their good has been defiled completely by falsities is described in David,
God has spoken in His holiness, Gilead is Mine, and Manasseh is Mine; and
Ephraim is the strength of My head, Judah is My lawgiver, Moab is My wash-basin. Ps 60: 6-8; and likewise. Ps 108: 7-9.
'Washbasin' stands for good defiled by falsities.
[11] In Jeremiah,
The praise of Moab is no more. In Heshbon they have thought evil against him: Come, let us cut him off from being a nation. Moab has been at ease from his youth, resting on his lees; he has not been emptied from vessel into vessel, nor has he gone away into exile. Therefore his taste remains in him, and his scent is unchanged. On all the roofs of Moab and in its streets it is all lamentation, for I have broken Moab like a vessel in which no pleasure is taken. Jer 48: 2, 11, 38.
The falsities that defile good, which is 'Moab', are here called 'lees'. These are what 'the taste and scent' consists in if no reformation takes place, meant here by being 'emptied from vessel into vessel'. Good itself is called 'a vessel in which no pleasure is taken', as in David where it is called 'a basin for washing in'. In Isaiah,
The hand of Jehovah will rest on this mountain, and Moab will be threshed beneath it, as straw is trodden down in a dung-pit. Isa 25: 10.
[12] People with whom such good exists are interested solely in the external features of worship and doctrine, and despise, reject, indeed are utterly averse to the internal; and as a consequence they have falsities instead of truths: in Ezekiel,
Son of man, set your face towards the children of Ammon, and prophesy against them, and say to the children of Ammon, Hear the word of the Lord Jehovih: Thus said the Lord Jehovih, Because you say, Aha! against My sanctuary that has been profaned, and against the land of Israel because it has been made desolate, and against the house of Judah because they have gone away into captivity, I will make Rabbah into a dwelling-place for camels, and the children of Ammon into a couching-place for flocks. The Lord Jehovih said, Because you have clapped the hand and stamped with the foot and rejoiced with all the contempt in your soul against the land of Israel, therefore, behold, I will stretch out My hand against you and hand you over as spoil to the nations, and I will cut you off from the peoples and will make you perish out of the countries. Ezek 25: 2-7.
'Aha! against the sanctuary that has been profaned, against the land of Israel because it has been made desolate, against the house of Judah because they have gone away into captivity', 'you clapped the hand, stamped with the foot, and rejoiced with all the contempt in your soul against the land of Israel' are words expressing contempt for, mockery, and rejection of the interior features of worship and doctrine. When these have been rejected external things cease to have any value and 'are handed over as spoil to the nations', that is, they are invested by evils, and 'cut off from the peoples', that is, invested by falsities, and 'are made to perish out of the countries', that is, become part of what is not the Church.
[13] In Zephaniah,
I have heard the taunt of Moab and the blasphemies of the children of Ammon, who have taunted My people and magnified themselves against their border. Therefore as I live, Moab will become like Sodom, and the children of Ammon like Gomorrah, a place abandoned to the nettle and a saltpit, and they will be a desolation for ever. This will be theirs for their arrogance because they taunted and magnified themselves against the people of Jehovah Zebaoth. Zeph 2: 8-10.
'Taunting the people, and magnifying themselves against their border, and against the people of Jehovah Zebaoth' is scorning and rejecting interior truths, meant by 'the people of Jehovah Zebaoth'. Goods as a consequence become evils derived from falsity, which are 'Sodom' and 'a place abandoned to the nettle', while truths become falsities, which are 'Gomorrah' and 'a saltpit'. For it is from internal things that external are enabled to be good and true.
[14] In David,
[Your] enemies craftily take secret counsel against Your people, they consult together against Your hidden ones, [saying,] Come, let us cut them off from being a nation, and let not the name of Israel be remembered any more, for they consult together with one accord; against You they make a covenant the tents of Edom, and the Ishmaelites, Moab and the Hagrites, Gebal and Ammon, and Amalek, Philistia with the inhabitants of Tyre: Asshur also is joined with them; they are an arm to the children of Lot. Ps 83: 2-8.
'Consulting against the hidden ones', 'cutting them off from being a nation so that the name of Israel is remembered no more' means being totally averse to interior things. 'The tents of Edom, the Ishmaelites, Moab, the Hagrites, Gebal, and Ammon' means people whose worship and doctrine are external, 'Philistia with Tyre' people who talk about internal things but do not have them, 'Asshur who is an arm to the children of Lot' reasoning with which they fight on behalf of external things and attack internal.
[15] In Moses,
A man shall not take his father's wife nor violate his father's skirt. He who has been severely bruised or crushed in the testicles shall not enter the assembly of Jehovah. The Ammonite and the Moabite shall not enter the assembly of Jehovah; even to the tenth generation they shall not ever enter the assembly of Jehovah. Deut 22: 30 to 23:-7.
This shows what Moab and Ammon were at the end, that is, when they were impregnated completely with falsities. That is to say, they were people with whom good was adulterated and truth falsified through their contempt for, rejection of, and at length total aversion to all interior things. This also is why these two names are mentioned in this quotation after reference has been made to the foul kinds of adultery meant by 'taking one's father's wife' and 'violating one's father's skirt - almost as with the mention made here to Lot's daughters from whom Moab and Ammon were born; and also after reference to those who are 'severely bruised or crushed in the testicles', by whom those who are totally averse to everything that has to do with love and charity are meant. 'The assembly of Jehovah' means heaven, which they are unable to enter because they possess no remnants, which are obtained solely from interior goods and interior truths and which are meant by 'the tenth generation', 576, 1738, 2280.
[16] They also belonged to those nations who used to sacrifice sons and daughters to Molech, by which in the internal sense is meant that they annihilated truths and goods. Actually Moab's god was Chemosh, and the children of Ammon's was Molech or Milcom, 1 Kings 11: 7, 33; 2 Kings 23: 13, to whom they sacrificed, 2 Kings 3: 27. As regards 'sons and daughters' meaning truths and goods, see 489-491, 533, 1147.
[17] Such then is the meaning of Moab and Ammon; but the kinds of falsity by which they adulterate goods and annihilate truths are many. These are listed in Jeremiah, but merely by their names _
Judgement has come to the land of the plain, to Holon, and to Jahzah, and to Mephaath, and on Dibon, and on Nebo, and on Bethdiblathaim, and on Kiriathaim, and on Bethgamul, and on Bethmeon, and on Kirioth, and on Bozrah, and on all the cities of the land of Moab, far and near. The horn of Moab has been cut off and his arm broken. Make him drunk, because he magnified himself over Jehovah, and let Moab applaud in his vomit. Jer. 48: 21-26.
These are the kinds of falsity which come together in those who are called Moab and Ammon. Which particular falsities however, and the nature of them, becomes clear from the meaning of each name in the internal sense; for names in the Word mean nothing other than real things, as has been shown many times.
Latin(1748-1756) 2468
2468. Haec nec opus est confirmare, ab ipsa enim explicatione et ab illis quae praecedunt et quae sequuntur, patet quod talia significentur: quid (o)autem et quale religiosum est quod per `Moabum et filios Ammonis' significatur, constare potest ab origine (c)illorum quae descripta est, tum a pluribus locis in Verbo tam historico quam prophetico ubi nominantur; sunt in genere illi qui sunt in externo cultu {1} qui apparet aliqualiter sanctus, sed non in interno, et qui illa quae externi cultus sunt, arripiunt pro bonis et veris, at quae {2} interni cultus, rejiciunt et contemnunt: [2] talis cultus et tale religiosum cadit in eos qui in bono naturali sunt, sed qui contemnunt alios prae se: sunt illi non absimiles fructibus in externa forma non impulchris, sed qui intus mucidi vel putidi sunt; et non absimiles vasis marmoreis in quibus impura, quandoque foeda; aut non absimiles feminis quae facie, corpore, et gestibus non indecorae, sed intus morbosae, (c)et foedis oppletae; est enim commune bonum quod apud eos, quod non impulchrum apparet, sed particularia quae intrant, sunt spurca; principio quidem non ita, sed successive, nam facile (t)se imbui patiuntur quibuscumque quae bona vocantur, et inde quibuscumque falsis, quae quia confirmant, vera putant, et hoc quia interiora cultus contemnunt, et haec quia in amore sui sunt: existunt et derivantur illi ab iis qui in solo externo cultu sunt, qui in hoc capite per `Lotum' repraesentantur, et hoc quando bonum veri {3} desolatum est. Describuntur in Verbo, tam quales sunt in principio quando adhuc bonum eorum non ita conspurcatum est, quam dein quando conspurcatur; ut et postea quando prorsus conspurcatum est; et quod interiora cultus et doctrinae rejiciant. [3] Quales sunt in principio quando adhuc bonum eorum non `ita' conspurcatum est, apud Danielem, In tempore finis collidetur cum eo rex meridiei, ideo quasi procella irruet in eum rex septentrionis, curru, et equitibus, et navibus multis, et veniet in terras, et inundabit, et transibit, et veniet in terram decoris, et multae corruent: hae eripientur e manu ejus, Edom, et Moab, et primitiae filiorum Ammonis, xi 40, 41;`rex meridiei' pro illis qui in bonis et veris sunt, `rex septentrionis' pro illis qui in malis et falsis, `rex septentrionis curru, equitibus, navibus, veniens in terras, inundans, et transiens' pro quod mala et falsa significata per `currus, equites, naves' praevalitura, `eripiendi e manu ejus Edom, {4} Moab, et primitiae filiorum Ammonis' pro illis qui in tali bono sunt nondum ita falsis conspurcato, quare vocantur `primitiae filiorum Ammonis': [4] apud Mosen, Transivimus via deserti, et dixit Jehovah ad Mosen, Ne angustes Moabum, nec misceas te cum eis bello, quia non dabo tibi de terra ejus hereditatem, quia filiis Loti dedi Ar hereditatem, Deut. ii, 8, 9;
et de filiis Ammonis, Locutus Jehovah ad Mosen, Tu transiens hodie terminum Moabi Arem, et accedes e regione filiorum Ammonis, nec angusta illos, nec misceas te cum illis, quia non dabo de terra filiorum Ammonis tibi hereditatem, quia filiis Loti dedi eam hereditatem, Deut. ii 17, 18, 19;
{5} `Ar' pro bono tali, `Moabus et filii Ammonis' pro illis qui in tali bono, sed in principio, quare jubetur ut `non angustentur.' [5] Inde est quod Moabus expulerit Emim, et Rephaim qui sicut Enakim, et quod filii Ammonis expulerint etiam Rephaim quos Zamzumim vocarunt, Deut. ii 9-11, 18-21; per `Emim, Rephaim Enakim, Zamzumim' significantur qui imbuti persuasionibus mali et falsi, videatur n. 581, 1673; per `Moabum et filios Ammonis' hic illi qui nondum imbuti sunt; sed hi cum quoque imbuti, hoc est, bonum eorum falsis conspurcatum, etiam expulsi sunt, Num. xxi 21-31; Ezech. xxv 8-11. [6] Describuntur quales sunt quando bonum eorum conspurcatur, apud Jeremiam, Ad Moabum sic dixit Jehovah; Vae super Nebo, quia devastata est, pudefacta est, capta est Kiriathaim, pudefacta est Misgab et consternata; non amplius laus Moabi:... date alam Moabo, quia avolando avolabit, et urbes ejus in desolationem erunt, nemo habitans in iis.... Relinquite urbes, et habitate in petra habitatores Moabi, et estote sicut columba, nidificat in transitibus oris foveae.... Ego novi, dictum Jehovae, iram ejus, et non firmus, falsa ejus, non rectum fecerunt. Propterea super Moabo ejulabo, et ad {6} Moabum totum clamabo.... A fletu Jaeseris flebo tibi, vitis Sibmae; propagines tuae transiverunt mare, usque ad mare Jaeseris pertigerunt; super fructus aestivos tuos, et super vindemiam tuam vastator cecidit.... Propterea cor Meum super Moabo, sicut tibiae, movetur.... Vae tibi Moabe,... periit populus Kemoshi, nam capti sunt filii tui in captivitatem, et filiae tuae in captivitatem. Et reducam captivitatem Moabi in posteritate dierum, xlviii 1, 2, 9, 28, 30-32, 36, 46, 47;
[7] ibi in toto capite de Moabo, sed per eum de illis qui in bono tali sunt, quomodo se patiuntur imbui falsis; quare dicitur ut `dent alam Moabo ut avolet,' et quod `urbes ejus in desolationem erunt': at quod `relinquerent urbes, et habitarent in petra, et sicut columba nidificarent in transitibus oris foveae,' et plura, quibus suadentur ut in communibus suis bonis et veris manerent {7}; et si tunc a falsis ignorantiae seducerentur, quod in posteritate dierum a captivitate reducentur; sed apud quos hoc non fit, dicitur `super Moabo ejulabo {8}, et ad {9} Moabum totum clamabo {8}, et cor Meum super Moabo movetur'; falsa quibus imbuuntur, significantur per Nebo, Kiriathaim, Misgab, Sibmam, Jaeserem, Kemosh, et plura nomina quae in illo capite: [8] apud Esaiam, Nidus emissus erunt filiae Moabi:... proferte consilium, facite judicium; pone totam umbram tuam in medio meridiei; absconde expulsos, vagum ne revela, commorentur in te expulsi Mei, Moabe, esto latibulum iis coram vastatore.... Audivimus elationem Moabi, elatus valde, superbia ejus, et elatio ejus; et ira ejus, non sic mendacia ejus; ideo ejulabit Moabus Moabo, totus ejulabit.... Ideo viscera Mea propter Moabum sicut cithara commoventur, et medium Meum propter urbem Heres. Erit cum visus fuerit, quod defatigatus, Moabus super excelso, et veniet ad sanctuarium suum ad orandum, et non poterit.... In tribus annis, tanquam annis mercenariis, et evilescet laus Moabi, in omni multitudine magna, et residuum parum pusillum, non validum, xvi 11-13{10}, 15, 16, 20, 21, 23;
etiam in toto hoc capite de Moabo, et per illum de iis qui in tali bono sunt, et ibi describuntur passim similibus verbis ac apud Jeremiam xlviii, ac suadentur pariter ut in communibus suis bonis et veris maneant, nec falsis se imbui (x)patiantur; communia bona et vera significantur per quod (x)proferrent consilium, facerent judicium, absconderent expulsos, vagum ne revelarent, (x)forent latibulum expulsis pro {11} vastatore, quae omnia significant externa cultus; sed quia se falsis imbui patiuntur, dicitur, `in tribus annis, tanquam annis mercenariis, [et] evilescet laus Moabi in omni magnitudine magna, et residuum parum pusillum, non validum.' [9] Quia facile seducuntur, vocatur Moabus `emissio manus Philistaeorum,' et filii Ammonis `oboedientia eorum,: apud Esaiam, Radix Jishaii, quae stans in signum populorum, illam gente quaerent, et erit quies Ipsius gloria,... recedet aemulatio Ephraimi, et hostes Jehudae exscindentur, Ephraim non aemulabitur cum Jehuda, et Jehudah non angustabit Ephraimum; e involabunt in humerum Philistaeorum versus mare, una depraedabuntur filios orientis, Edomum, Moabum emissionem manus eorum, et filios Ammonis oboedientiam eorum, xi 10, 13, 14;
`radix Jishaii' pro Domino, `Jehudah' pro iis qui in caelesti bono `Ephraim' pro illis qui in spirituali vero, `Philistaei' pro (c)illis qui in scientia cognitionum veri, et non in charitate, `filii orientis' pro ii qui in scientia cognitionum boni, etiam non in charitate, quorum `emissio manus' dicitur Moabus, et `oboedientia' filii Ammonis, quia falsis ab iis imbuuntur. [10] Quales autem fiunt, qui Moabus et filii Ammonis vocantur, quando bonum eorum falsis prorsus conspurcatum est describitur apud Davidem, Deus locutus in sanctitate Sua,... Mihi Gilead, et Mihi Menasheh, et Ephraim robur capitis Mei, Jehudah legislator Meus, Moabus pelvis lotionis Meae, Ps. lx 8-10 [A. V. 6-8];
similiter apud eundem, Ps. cviii 8-10 [A.V. 7-9]; `pelvis lotionis' pro bono conspurcato falsis: [11] apud Jeremiam, Non amplius laus Moabi, in Heshbone cogitarunt super eum malum, ite exscindamus eum de gente:... pacatus erat Moabus ab adolescentiis suis, et quiescens ille in faecibus suis, nec evacuatus e vase in vas, et in exilium non abivit; propterea constitit gustus ejus in eo, et odor ejus non mutatus.... Super omnibus tectis Moabi, [et in plateis ejus], totus luctus, quia fregi Moabum sicut vas, in quo non beneplacitum, xlviii 2, 11, 38;
falsa, quibus conspurcatur bonum, quod Moabus, hic vocantur `faeces,' in quibus consistit `gustus et odor,' si non reformatur, quod hic est `evacuari e vase in vas'; ipsum bonum vocatur `vas in quo non beneplacitum,' sicut apud Davidem `pelvis in quo lotio': apud Esaiam, Requiescit manus Jehovae in monte hoc, et triturabitur Moabus sub eo, sicut conculcatur palea in sterquilinio, xxv 10. [12] Quod qui in tali bono, solum externa curent, et interna cultus et doctrinae contemnant, rejiciant, immo respuant, inde falsa iis pro veris, apud Ezechielem, Fili hominis, pone facies tuas ad filios Ammonis, et propheta super eos, et dicas filiis Ammonis, Audite verbum Domini Jehovih, sic dixit Dominus Jehovih, Propterea quod dicis, Euge ad sanctuarium Meum quod profanatum est, et ad humum Israelis quia desolata est, et ad domum Jehudae quia abiverunt in captivitatem, ... dabo Rabbam in habitaculum camelorum, et filios Ammonis in cubile gregis.... Dixit Dominus Jehovih, Quia {12} complosisti manum, et plausisti pede, et laetata es in omni contemptu tuo in anima ad humum Israelis, idcirco ecce Ego extendam manum Meam super te, et dabo te in praedam gentibus, et exscindam te de populis, et perdam te de terris, xxv 2-7;
`euge ad sanctuarium quod profanatum, ad humum Israelis quia desolata, ad domum Jehudae quia abiverunt in captivitatem, complosisti manum, plausisti pede, et laetata in omni contemptu in anima ad humum Israelis' sunt verba contemptus, irrisionis, et rejectionis interiorum cultus et doctrinae, quibus rejectis externa nihil valent, sed `in praedam dantur gentibus,' hoc est, occupantur a malis, et `exscinduntur de populis,' hoc est, a falsis, et `perduntur de terris,' hoc est, fiunt nullius Ecclesiae: [13] apud Zephaniam, Audivi opprobrium Moabi, et blasphemias filiorum Ammonis, qui opprobrio affecerunt populum Meum, [et] dilatarunt super terminum eorum: propterea vivens Ego, quod Moab sicut Sodoma futura sit, et filii Ammonis sicut Amora, locus derelictus urticae, et fovea salis, ac desolatio erunt in aeternum:... hoc illis propter superbiam eorum, quod opprobrio affecerunt, et dilatarunt super populum Jehovae Zebaoth, ii 8-10;
`opprobrio afficere populum, et dilatare super terminum eorum, et super populum Jehovae Zebaoth' est vilipendere et rejicere interiora vera, quae sunt `populus Jehovae Zebaoth'; inde bona fiunt mala falsi, quae sunt `Sodoma' et `locus derelictus urticae,' et vera fiunt falsa, quae sunt `Amora' et `fovea salis'; ab internis enim habent externa ut sint bona et vera: [14] apud Davidem, Hostes super populum tuum insidiose cogitant arcanum, consultant super absconditos tuos, Ite, exscindamus eos de gente, et non memoretur nomen Israelis amplius, nam consultant corde una, super te foedus excidunt tentoria Edomi, et Jishmaelitae, Moabus, et Hagraei, Gebal et Ammon, et Amalek, Philistaea cum habitatoribus Tyri, etiam Asshur associatur illis, sunt brachium filiis Loti, Ps. lxxxiii 3-9 [A.V. 2-8];
`consultare super absconditos, exscindere eos de gente, ut non memoretur nomen Israelis amplius' est interiora prorsus respuere; `tentoria Edomi, Jishmaelitae, Moabus, Hagraei, Gebal et Ammon sunt ii qui in cultus et doctrinae externis, `Philistaea cum Tyro' sunt qui {13} de internis loquuntur sed in iis non sunt, `Asshur qui brachium filiis Loti' est ratiocinatio qua pugnant pro externis et impugnant interna: [15] apud Mosen, Non accipiet vir uxorem patris sui, et non violabit alam patris sui, non veniet contritus contritione, aut contusus teste, in congregationem Jehovae;... non veniet Moabita et Ammonita {14} i congregationem Jehovae, etiam generatio decima non veniet illi in congregationem Jehovae in aeternum, Deut. xxiii i-8 [A.L. xxii 30-xxiii 7];
inde quid Moabus et Ammon in fine dierum, seu cum prorsus falsi imbuti sunt, patet, nempe illi {15} apud quos adulteratur bonum e falsificatur verum per id quod contemnant, rejiciant, et tandem respuant omnia interiora; quare etiam hic nominantur post foeda adulteria, quae sunt `accipere uxorem patris, violare alam patris, paene sicut {16} de filiabus Loti, a quibus Moabus et Ammon, memoratur {17}; tum post, `contritos contritione, et contusos teste,' per quos significantur qui respuunt quicquid est amoris et charitatis; `congregatio Jehovae est caelum, in quod venire nequeunt quia non iis reliquiae, qua solum ab interioribus bonis et interioribus veris sunt, quae per `decimam generationem' significantur, n. 576, 1738, 2280. [16] Illi etiam erant inter gentes qui sacrificabant filios et filias Molecho, per quae in sensu interno significatur quod exstinxerint {18} vera et bona; Deus enim Moabi fuit Kemosh, et deus filiorum Ammonis Molech et Milchom, 1 Reg. xi 7, 33; 2 Reg. xxiii 13, quibus sacrificarunt, 2 Reg. iii (x)27 quod per `filios et filias' significentur vera et bona, videatur n. 489-491, 533, 1147. [17] Haec nunc sunt Moab et Ammon, sed genera eorum falsi quibus adulterant bona et exstinguunt vera, sunt plura, quae recensentur apud Jeremiam, sed per mera nomina haec nempe, Judicium venit ad terram planitiei, ad Holonem, et ad Jahzam et ad Mephaatam. Et super Dibonem, et super Nebonem, et super Bethdiblathaim. Et super Kiriathaim, et super Bethgamul, et omnes urbs terrae Moabi, longinquas et propinquas. Excisum super Bethmeon. Et super Kirioth, et super Bozram, et super est cornu Moabi, et brachium ejus confractum est.... Inebriate eum, quia super Jehovam se magnificavit; et complodat Moabus in vomitu suo, xlviii 21-26;
haec genera falsi sunt, quae concurrunt in illis qui Moabus et Ammon vocantur; quaenam autem sunt et qualia, constare potest a significatione singulorum nominum in sensu interno; quod nomina in Verbo nihil aliud significent quam res, pluries ostensum est. @1 intra Ecclesiam qui in cultu externo sunt.$ @2 qui I.$ @3 verum.$ @4 i et.$ @5 i ibi.$ @6 A d ob, i ad.$ @7 maneant.$ @8 A had ejulabo and clamo, but altered to ejulo and clamabo.$ @9 ob.$ @10 AI have 1, 2, 11, 12, 13, 14, 15, 16, 20, 21, 23. In Heb. cap. xvi;=A.V. cap. xv and xvi, so A.V. ref. is xvi 2-4, 6, 7, 11, 12, 14; verses 1, 2 were quoted in A but deleted.$ @11 coram.$ @12 Propterea quod.$ @13 quae I.$ @14 A (as Heb.), Ammonita et Moabita.$ @15 i quod.$ @16 ut.$ @17 etiam legitur.$ @18 After bona.$