3322、“因此人称他的名为以东”表示由此产生的（属世人中）良善的性质或品质，真理的教义与这良善联合。这从“称名”或“名叫”的含义和“以东”的代表的清楚可知，“称名”或“名叫”是指性质或品质（参看144， 145， 1754， 1896， 2009， 2724， 3006节）。圣言在许多地方提到以扫和以东；在这些地方，“以扫”表示在真理的教义与属世层的良善完全结合之前的属世层的良善，还表示由出于理性层的流注产生的生活良善；而“以东”表示已经与真理的教义联合的属世层的良善。但在反面意义上，“以扫”表示虚假与自我之爱联合之前的自我之爱的邪恶；“以东”则表示当虚假与自我之爱联合时的自我之爱的邪恶。如前面频繁所示（1066， 1142， 1232， 1662， 1834， 2455， 2460， 2686， 2709， 3300节），在圣言中，绝大多数名字也都有反面意义，因为随着时间推移，在不同教会中曾是良善和真理的事物通过各种掺假而逐渐蜕变为邪恶和虚假。
“以扫”和“以东”表示这些事物，这一点从以下经文可以看出来。以赛亚书：
这从以东、从波斯拉而来，穿赤红衣服，这服装华美，能力广大，大步行走的是谁呢？你的服装为何有红色，你的衣服为何像踹酒榨的呢？我独自踹酒榨；众民中无一人与我同在。我环顾四周，却无人帮助；我诧异，没有人扶持。所以我自己的膀臂给我带来拯救。（以赛亚书63:1， 3， 5）
在这段经文中，“以东”明显是指主；以东是指神性属世层的神性良善方面的主，或说主的属世神性中的神性良善，这也是显而易见的，因为主题是良善与真理在主的人性中的结合，以及祂将两者结合起来所通过的试探的争战。“衣服”在此是指属世人的真理，或与其它真理相比更低层的真理（参看2576节）；而“红色”是指属世人的良善（3300节）。“我独自踹酒榨；众民中无一人与我同在。我环顾四周，却无人帮助；我诧异，没有人扶持。所以我自己的膀臂给我带来拯救”则描述了主凭自己的能力通过试探的争战将属世层的真理与良善结合起来；“膀臂”表示能力（参看878节）。
士师记：
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。（士师记5:4-5）
“从以东的田野出发”与以赛亚书中“从以东而来”几乎所表相同。同样在摩西五经：
耶和华从西乃而来，从西珥向他们显现。（申命记33:2）
民数记：
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，西珥将成为他仇敌的产业，以色列必行事勇敢。他必向雅各掌大权，除灭城中残存的人。（民数记24:17-19）
这论及主的降世，祂的人身或人性本质被称为“从雅各而出的星”和“从以色列兴起的杖”。作为“产业”的“以东”和“西珥”表示主的神性属世层或属世神性的神性良善。它们成为“他仇敌的产业”表示这良善要成功取代那些以前存在于属世层的事物。“他必向雅各掌大权，除灭城中残存的人”表示那时向属世层的真理掌权，因为“雅各”表示属世层的真理（参看3305节），“城”表示教义（402， 2268， 2449， 2712， 2943， 3216节）。当这些真理从属并顺服于良善时，就说良善向它们掌权。在此之前，它们被称为“仇敌”，因为它们不断抵抗，如前所示（3321节）。
阿摩司书：
到那日，我必立起大卫倒塌的帐幕，堵住它们的破口，把那破坏的立起来，建造它像古日一样。使他们拥有以东所余剩的，和所有称为我名下的民族。（阿摩司书9:11-12）
“大卫的帐幕”表示教会和该教会对主的敬拜；“以东所余剩的”表示教会之内那些处于良善的人；“称为祂名下的民族”表示教会之外那些处于良善的人；“民族”是指那些处于良善的人（参看1259， 1260， 1416， 1849节）。诗篇：
我要向以东抛鞋。谁能领我进坚固城？谁能引我到以东？神啊，你不是丢弃了我们吗？（诗篇60:8-10）
“以东”表示属世层的良善，这从“鞋”的含义明显看出来，“鞋”是指属世层的最低部分（1748节）。
但以理书：
到了末期，南方王要与他发生冲突；北方王必用战车势如暴风冲向他，也必如洪水泛滥，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）
这论及教会的最后状态。“北方王”表示虚假，或也可说，那些陷入虚假的人；“以东”表示那些处于简单良善的人，就是诸如存在于那些构成主的外在教会的人里面的那种良善。这同样适用于“摩押”和“亚扪人”（2468节）；由于这两者，即“以东”和“摩押”都表示那些处于良善的人，所以许多地方一起提到两者。不同之处在于，“以东”是指与真理的教义联合的属世层的良善，而“摩押”是指诸如与那些两者在其中没有结合的人同在的那种属世良善。前者和后者表面上很相似，但里面却不一样。
由此明显可知为何经上说：
不可憎恶以东人，因为他是你的弟兄；不可憎恶埃及人，因为你在他的地上作过寄居的。（申命记23:7）
正因“以东人”表示属世层的良善，“埃及人”表示属世层的真理，也就是记忆知识或事实（1164， 1165， 1186， 1462节），所以此处在正面意义上提到这两者。这表明为何耶和华对摩西说，他们不可与以扫的子孙争战，他们的地，连脚掌可踏之处，都不给雅各的子孙（申命记2:4-6）。
然而，在反面意义上，“以扫”和“以东”代表那些因完全蔑视真理，不愿将任何信之真理与良善联系在一起（这主要是由于自我之爱）而厌恶良善的人。因此，“以扫”和“以东”在反面意义上表示这些人。以东王率领许多人出来，要用强硬的手拒绝让以色列从他的境界过去也代表这种现象（民数记20:14-22）。这邪恶，就是自我之爱的邪恶，就具有这种性质，以至于不接受信之真理，因而也不接受真理的教义；在圣言的各个地方，“以扫”和“以东”都描述了这种邪恶，同时描述了当它变成这种品质时，教会的状态；如耶利米书：
论以东。提幔中再没有智慧吗？谋略从聪明人中灭亡了吗？他们的智慧都腐臭了吗？底但的居民哪，要转身逃跑，住在深处；因为我必使以扫的灾殃临到他。我要把以扫剥得净光，显出他的隐密处，他不能自藏。他的种、弟兄、邻舍尽都荒废。撇下你的孤儿，我必使他们存活；让你的寡妇倚靠我。以东必成为荒场，凡经过的人就受惊骇，又因它一切的灾祸嗤笑。（耶利米书49:7-8， 10-11， 17等）
诗篇：
他们说，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。（诗篇83:4-6）
俄巴底亚书：
论以东，主耶和华（LordJehovih）如此说，看哪，我必使你在列族中成为小的；你必被大大藐视。你心中的骄傲欺骗了你，你这住在磐石裂缝中，居所在高处的啊，你心里说，谁能将我拉下地呢？你虽如鹰高飞，在星宿之间搭窝，我必从那里把你拉下来。以扫的人何竟被搜寻！他们隐藏的宝物何竟被查出！到那日，我岂不从以东毁灭智慧人，从以扫山毁灭聪明人？提幔哪，你的勇士必惊惶，人人都从以扫山上被杀戮剪除。因向你兄弟雅各所行的强暴，羞愧必遮盖你，你也必永远被剪除。雅各家必成为大火，约瑟家必为火焰，以扫家必沦为碎秸；火必将焚烧他们，吞灭他们；以扫家必无余剩的；南边的人必拥有以扫山为业。（俄巴底亚书1:1-4， 6， 8-10， 18-19， 21）
在这段经文中，“以扫”和“以东”表示属世人的邪恶，这邪恶来源于自我之爱，蔑视并弃绝一切真理，这导致它的毁灭。
以西结书：
人子，你要向西珥山板脸，发预言攻击它，对它说，主耶和华（LordJehovih）如此说，西珥山哪，我要和你作对，我必伸手攻击你，使你荒废荒凉。因为你永怀仇恨，在以色列人遭灾的时候，在罪孽到了尽头的时候，将他们交与剑之手。因为你曾说，这两族，这两地必是我的，我们必拥有它为业，其实耶和华仍在那里。你必知道我耶和华听见了你的一切毁谤，就是你针对以色列群山说的。西珥山哪，你和全以东，它的全部，必都成为荒场。（以西结书35:2-3， 5， 10， 12， 15）
此处很明显，“以东”在反面意义上是指那些蔑视、弃绝和毁谤“以色列群山”所表示的属灵良善和真理的人。
同一先知书：
主耶和华（LordJehovih）如此说，我在妒火中说话攻击列族所余剩的和全以东，他们满心欢喜、满怀轻蔑，将我的地归自己为业。（以西结书36:5）
此处意思也一样；“将地归自己为业”表示使教会，也就是教会的良善和真理荒废。
玛拉基书：
耶和华攻击以色列的话。耶和华说，我曾爱你们；你们却说，你怎样爱了我们？以扫不是雅各的哥哥吗？我却爱雅各，恨恶以扫，使他的山变成荒场。（玛拉基书1:1-3）
此处“以扫”表示属世人的邪恶，这邪恶不接受“以色列”所表示的属灵真理（3305节）和“雅各”所表示的真理的教义（3305节）；他因此被荒废，也就是被“恨恶”；因为“恨恶”没有其它含义，这从前面从圣言引用的关于正面意义上的以扫和以东的经文明显看出来。但当真理不让自己与良善联合时，那么责备的就是雅各，如何西阿书：
祂必因雅各的行径察罚他，照他所行的报应他。他在子宫中就取代他哥哥。（何西阿书12:2-3）
Potts(1905-1910) 3322
3322. Therefore he called his name Edom. That this signifies his quality therefrom as to good, to which were adjoined the doctrinal things of truth, is evident from the signification of "calling a name," or of "calling by name," as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the representation of Edom. There is frequent mention in the Word of Esau, and also of Edom; and by "Esau" is there signified the good of the natural before the doctrinal things of truth have been thus conjoined with this good, and also the good of life from influx out of the rational; and by "Edom" is signified the good of the natural to which have been adjoined the doctrinal things of truth. But in the opposite sense, "Esau" signifies the evil of the love of self before falsities have been thus adjoined to this love; and "Edom" signifies the evil of this love when falsities have been adjoined to it. As has been frequently shown, most names in the Word have also an opposite sense, because the same things that in the churches have been good and true, in process of time through various adulterations degenerate into what is evil and false. [2] That such things are signified by "Esau" and "Edom" may be seen from the following passages. In Isaiah:
Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, marching in the multitude of His strength. Wherefore art thou red in thine apparel, and Thy garments like him that treadeth in the wine-press? I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked, but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me (Isa. 63:1, 3, 5);
where it is clearly evident that "Edom" is the Lord; and that it is the Lord as to the Divine good of the Divine natural is manifest, for the subject is the conjunction of good and truth in the Lord's Human, and also the temptation combats by which He conjoined them. That "garments" here are the truths of the natural man, or truths relatively inferior, may be seen above (n. 2576); and that "red" is the good of the natural (n. 3300). That the Lord by His own power, through temptation combats, conjoined truths in the natural with good, is described by, "I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me." (That "arm" denotes power, see above, n. 878.) [3] In the book of Judges:
O Jehovah when Thou wentest forth out of Seir, when Thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water; the mountains flowed down (Judg. 5:4-5);
to "march out of the field of Edom" signifies nearly the same as, in Isaiah, to "come out of Edom." In like manner in Moses:
Jehovah came from Sinai, and rose from Seir unto them (Deut. 33:2). Again:
I see Him, but not now; I behold Him, but not nigh; there shall come up a star out of Jacob, and a scepter shall rise out of Israel; and Edom shall be a possession, Seir also shall be a possession of his enemies, while Israel doeth valiantly. And he shall have dominion over Jacob, and shall destroy the remnant from the city (Num. 24:17-19);
treating of the coming of the Lord into the world, whose Human Essence is called a "star out of Jacob," and a "scepter out of Israel." "Edom" and "Seir," which should be a "possession," signify the Divine good of the Lord's Divine natural; their being the "possession of his enemies" signifies that this should succeed in the place of those things which were before in the natural; dominion then over truths therein is meant by "having dominion over Jacob, and destroying the remnant from the city." (That "Jacob" signifies the truth of the natural, see above, n. 3305; and that "city" signifies what is doctrinal, n. 402, 2268, 2449, 2712, 2943, 3216.) Dominion is said to be had over these when they are subordinated and subjected to good; for before this they are called "enemies," because they continually resist, as was shown above (n. 3321). [4] In Amos:
In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of eternity; that they may possess the remnant of Edom, and all the nations that were called by My name (Amos 9:11-12);
the "tabernacle of David" denotes the church and worship of the Lord; the "remnant of Edom," those who are in good within the church; the "nations that were called by His name," those who are in good out of the church. (That "nations" are those who are in good, see above, n. 1259, 1260, 1416, 1849.) In David:
Upon Edom will I cast my shoe. Who will bring me into the fortified city? Who will lead me unto Edom? Wilt not Thou, O God? (Ps. 60:8, 10);
where "Edom" denotes the good of the natural, as is evident from the signification of "shoe," as being the lowest natural (n. 1748). [5] In Daniel:
At the time of the end shall the king of the south thrust at him; and the king of the north shall rush upon him like a whirlwind with a chariot, and shall overflow and pass through; and when he shall come into the beauteous land many shall be overthrown; but these shall be rescued out of his hand, Edom and Moab, and the firstfruits of the sons of Ammon (Dan. 11:40-41);
where the last state of the church is treated of; the "king of the north" denotes falsities, or what is the same, those who are in falsities; "Edom," those who are in simple good, which is such good as exists with those who constitute the Lord's external church; in like manner "Moab" and the "sons of Ammon" (n. 2468); and because both, namely, "Edom" and "Moab," signify those who are in good, therefore in many passages both are named together; but the difference is that "Edom" is the good of the natural to which are adjoined the doctrinal things of truth, while "Moab" is natural good such as exists with those in whom these have not been conjoined; the two appear alike in the external form, but not in the internal. [6] From this it is now evident why it was said:
Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a sojourner in his land (Deut. 23:7);
as by an "Edomite" is signified the good of the natural, and by an "Egyptian," the truths thereof which are those of memory-knowledge (n. 1164, 1165, 1186, 1462), therefore both are mentioned in a good sense. This shows why Jehovah said to Moses that they should not contend* with the sons of Esau, and there should not be given of their land to the sons of Jacob so much as for the sole of the foot to tread upon (Deut. 2:4-6). [7] But in the opposite sense by "Esau" and "Edom" are represented those who turn aside from good through the fact that they altogether despise truth, and are unwilling that anything of the truth of faith should be adjoined, which is chiefly owing to the love of self; and therefore in the opposite sense such persons are signified by "Esau" and "Edom;" as was also represented by the circumstance that the king of Edom went forth with a numerous people and a strong hand, and refused to permit Israel to pass through his border (Num. 20:14-22). This evil of the love of self, which is of such a nature as not to admit the truths of faith, thus neither the doctrinal things of truth, is described in various passages of the Word by "Esau" and "Edom," and at the same time the state of the church when it becomes of this quality; as in Jeremiah:
Against Edom. Is wisdom no more in Teman? Is counsel perished from the intelligent? Is their wisdom become of an ill savor? Flee ye; they have turned themselves away, they have gone into the deep to dwell, inhabitants of Dedan; for I will bring the calamity of Esau upon him. I will make Esau bare, I will reveal his hidden things, and he shall not be able to hide himself; his seed is laid waste, and his brethren, and his neighbors. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in Me. Edom shall become a waste, everyone that passeth by it shall be amazed, and shall hiss at all the plagues thereof (Jer. 49:7-8, 10-11, 17). [8] In David:
They say, Let the name of Israel be no more in remembrance; for they consult together with one heart; against thee do they make a covenant, the tents of Edom and the Ishmaelites, Moab, and the Hagarenes (Ps. 83:4-6). In Obadiah:
Thus saith the Lord Jehovih concerning Edom, Behold I have made thee small among the nations; thou art greatly despised. The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, in the height of thy habitation; that saith in thine heart, Who shall bring me down to the earth? Though thou mount on high as the eagle, and though thou settest thy nest among the stars, I will bring thee down from thence. How are they of Esau searched out! their hidden things discovered! Shall I not in that day destroy the wise men out of Edom, and the intelligent from the mount of Esau? From the slaughter on account of the violence of thy brother Jacob shame shall cover thee, and thou shalt be cut off forever. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble; and they shall enkindle them, and devour them; and there shall not be any residue to the house of Esau; and they of the south shall possess the mount of Esau (Obad. 1:1-10, 18-19). In this passage "Esau" and "Edom" denote the evil of the natural man originating in the love of self, which despises and rejects all truth, whence comes its devastation. [9] In Ezekiel:
Son of man, set thy face against Mount Seir, and prophesy against it, and say unto it, Thus saith the Lord Jehovih, I am against thee, O Mount Seir, and I will stretch out Mine hand against thee, and I will make thee a waste and a devastation. Because thou hast had an enmity of eternity, and hast given over the sons of Israel to the hands of the sword, in the time of their calamity, in the time of the iniquity of the end. Because thou hast said, These two nations, and these two lands, shall be mine, and we will possess it, and Jehovah is there. And thou shalt know that I Jehovah have heard all thy blasphemies, which thou hast spoken against the mountains of Israel. Thou shalt be a waste, O Mount Seir and all Edom, all of it (Ezek. 35:2-3, 5, 10, 12, 15);
where it is very evident that in the opposite sense "Edom" denotes those who despise, reject, and vilify spiritual goods and truths, which are the "mountains of Israel." [10] Again:
Thus saith the Lord Jehovih, If I have not spoken in the fire of My jealousy against the remains of the nations, and against all Edom, which have given My land unto themselves for a possession, with the joy of all their heart, with despite of soul (Ezek. 36:5);
where the sense is the same; to "give the land unto themselves for a possession" denotes to vastate the church, that is, the good and truth of the church. [11] In Malachi:
The word of Jehovah against Israel. I have loved you, saith Jehovah; yet ye say, Wherein hast Thou loved us? Is not Esau Jacob's brother? Yet I loved Jacob, but Esau I hated, and I make his mountain a waste (Mal. 1:1-3);
where "Esau" denotes the evil of the natural that does not admit spiritual truth which is "Israel" (n. 3305), and what is doctrinal of truth which is "Jacob" (n. 3305); and on this account he is vastated, which is being "hated" (that "hating" is nothing else, is manifest from what was adduced above from the Word concerning Esau and Edom in a good sense); but when truth does not suffer itself to be adjoined to good, then evil is on the other hand predicated of Jacob, as in Hosea:
To visit upon Jacob according to his ways; according to his works will He recompense him; in the womb he supplanted his brother (Hos. 12:2-3). * Literally, "mix hands." The Hebrew garah is translated by Swedenborg and Schmidius with the Latin miscere manus and miscere in Deut. 2:5, 19; and in Dan 11:25 with commiscere (bello).
Elliott(1983-1999) 3322
3322. 'Therefore he called his name Edom' means the resulting nature of the good, to which matters of doctrine regarding truth were allied. This is clear from the meaning of 'calling the name' or calling by name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, and from the representation of 'Edom'. In the Word Esau is mentioned in various places, as also is Edom. In those places 'Esau' means the good of the natural before matters of doctrine regarding truth have been joined to it, and also before the good of life brought by an influx from the rational has been joined to it - to natural good; while 'Edom' means the good of the natural to which matters of doctrine regarding truth have been allied. But in the contrary sense 'Esau' means the evil stemming from self-love before falsities have been allied to it, that is to say, to self-love, while 'Edom' means the evil stemming from that love once they have been allied to it. The majority of names in the Word, as shown quite often, also have the contrary sense. The reason why is that in course of time the self-same things which in the Churches were forms of good and truth deteriorated into forms of evil and falsity through various kinds of adulterations.
[2] That 'Esau' and 'Edom' mean these things becomes clear from the following places: In Isaiah,
Who is this who is coming from Edom, with spattered clothes from Bozrah glorious in his apparel, marching in the vast numbers of his strength? Why are you red as to your clothing, and your clothes like his that treads in the winepress? I have trodden the winepress alone, and from the peoples no man was with me. I looked around but there was none helping, and I wondered, and there was nobody to uphold, and my own arm saved me. Isa 63:1-3, 5.
Here it is quite clear that 'Edom' is the Lord, and the fact that it is the Lord as regards the Divine Good of the Divine Natural is evident because the subject is the joining together of good and truth in the Lord's Human, and the conflicts brought about by temptations through which He joined the two together. 'Clothes' here means the truths of the natural man, or truths that are lower compared with other truths, see 2576, while 'red' is the good of the natural man, 3300. The Lord's work in which - by His own power, and through the conflicts brought about by temptations - He joined truths present there to good is described by the words 'I have trodden the winepress alone, and from the peoples no man was with me. I looked around but there was none helping; I wondered, and there was nobody to uphold, and my own arm saved me' - 'arm' meaning power, 878.
[3] 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. Judg 5:4, 5.
'Setting out from the field of Edom' is almost the same in meaning as 'coming from Edom' in Isaiah. Likewise in Moses,
Jehovah came from Sinai, and dawned from Seir upon them. Deut 33:2.
In the same author,
I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a sceptre will rise up out of Israel. And Edom will be an inheritance, and Seir will be an inheritance, of his enemies - with Israel doing valiantly - and will have dominion in regard to Jacob, and will destroy what is left of the city. Num 24:17-19.
This refers to the Lord's Coming into the world, His Human Essence being called 'a star out of Jacob, and a sceptre out of Israel'. 'Edom' and 'Seir' which are to be 'an inheritance' stand for the Divine Good of the Lord's Divine Natural. Their becoming 'an inheritance of his enemies' stands for the fact that it would take the place of those things that existed previously in the Natural. Dominion at that time over the truths there is meant by 'he will have dominion over Jacob, and he will destroy what is left of the city' - 'Jacob' being the truth of the natural, 3305, and 'a city' doctrine, 402, 2268, 2449, 2712, 2943, 3216. Dominion is said to be had over those truths when they are subsidiary to and subject to good. Before this comes about they are called enemies because they constantly offer resistance, as shown above in 3321.
[4] In Amos,
On that day I will raise up the tent of David that is fallen down, and I will close up their breaches, and I will restore its destroyed places, and I will build it as in the days of old, that they may possess the remnants of Edom, and all the nations which have been called by My name. Amos 9:11, 12.
'The tent of David' stands for the Church and worship of the Lord; 'the remnants of Edom' for those within the Church who are governed by good, 'the nations which have been called by His name' for those outside the Church who are governed by good - 'the nations' being those who are governed by good, 1259, 1260, 1416, 1849. In David,
Upon Edom I will cast my shoe. Who will bring me to the fortified city? Who will lead me even to Edom? Will not You, O God? Ps 60:8-10.
'Edom' stands for the good of the natural. Its being the good of the natural is evident from the meaning of 'shoe' as the lowest part of the natural, 1748.
[5] 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 will overflow and penetrate; and when he comes into the glorious land many will fall These however will be delivered out of his hand, Edom and Moab, and the firstfruits of the children of Ammon. Dan 11:40, 41.
This refers to the final state of the Church. 'The king of the north' stands for falsities, or what amounts to the same, for people in possession of falsities. 'Edom' stands for those in whom simple good is present, the type of good that exists with those who constitute the Lord's external Church. The same applies to 'Moab' and 'the children of Ammon', 2468; and as the two of them, that is to say, Edom and Moab, mean those in whom natural good exists, both are therefore mentioned together in many places. But the difference between them is that 'Edom' is the good of the natural to which matters of doctrine concerning truth have been allied, whereas 'Moab' is natural good such as also exists with those with whom the two have not been joined together. Both sets of people seem to outward appearance to be alike, but they are not so inwardly.
[6] From this it is now evident why it was said that they were not to abhor an Edomite since he was a brother, nor an Egyptian since they had been strangers in his land, Deut 23:7. Because 'an Edomite' means the good of the natural, and 'an Egyptian' means the truths of the same, which are facts, 1164, 1165, 1186, 1462, therefore the two are mentioned in the good sense. It is also evident why Jehovah told Moses that they were not to quarrela with the children of Esau, for none of their territory would be given to the children of Jacob, not even enough to leave a footprint, Deut 2. 4-6.
[7] In the contrary sense however Esau and Edom represent those who turn away from good by utterly despising truth and who are unwilling to associate any truth of faith at all with it, which happens chiefly for reasons of self-love. Consequently Esau and Edom in the contrary sense mean those people The same was also represented by the king of Edom coming out with many people and a strong force and refusing to let Israel pass across his frontier, Num 20:14-22. This evil, that is to say, the evil of self-love, which is such as does not accept the truths of faith, nor thus matters of doctrine concerning truth, is described in various places in the Word as Esau and Edom, the state of the Church when it comes to be such also being described at the same time; as in Jeremiah,
Against Edom. Is there no wisdom any longer in Teman? Has counsel perished from those who have intelligence? Has their wisdom become rotten? Flee! They have turned themselves away, they have gone down to dwell in the deep, O inhabitants of Dedan, for I will bring the calamity of Esau upon him. I will strip Esau bare, I will uncover his secret places, and he is not able to be concealed. His seed have been laid waste, and his brothers, and his neighbours. Leave your orphans, I will keep them alive, and let your widows trust in Me. Edom will become a waste; everyone who passes by it will be astonished and will hiss at all its plagues. Jer 49:7, 8, 10, 11, 17, and following verses.[8] In David,
They say, 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, and Moab, and the Hagrites. Ps. 83:4-6.
In Obadiah,
Thus said the Lord Jehovih to Edom, Behold, I have made you small among the nations; you are utterly despised. The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose seat is on high, who say in your heart, Who will bring me down to the ground? Though you exalt yourself like the eagle, and though you set your nest among the stars, from there will I bring you down. How are the men of Esau searched out, their hidden treasures sought out! Will I not on that day destroy the wise men out of Edom, and those who have intelligence out of Mount Esau, so that your mighty men may be dismayed, O Teman, and every man from Mount Esau cut off by slaughter? For the violence done to Jacob your brother shame will cover you, and you will be cut off for ever. The house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau turned into stubble; and they will burn them and consume them, and there will be nothing left over to the house of Esau. And the people of the south will inherit the mountain of Esau. Obad. verses 1-4, 6, 8-10, 18, 19, 21.
'Edom' and 'Esau' here stand for the evil of the natural man, which evil, arising out of self-love, despises and rejects all truth - which leads to its devastation.
[9] In Ezekiel,
Son of man, set your face against Mount Seir, and prophesy against it, and say to it, Thus said the Lord Jehovih, I am against you, Mount Seir, and I will stretch out My hand against you, and I will make you a waste and a desolation. Because you possess eternal enmity, and give over the children of Israel to the power of the swordb in the time of their disaster and in the time of the iniquity of the end. Because you said concerning the two nations and the two lands, They are mine and we will inherit them - and Jehovah is there. And you will know that I Jehovah have heard all your insults which you have uttered against the mountains of Israel. You will be a waste, Mount Seir, and all Edom. the whole of it. Ezek 35:2-5, 8-10, 12, 15.
Here it is quite clear that 'Edom' in the contrary sense is those who despise, reject, and insult spiritual goods and truths, meant by 'the mountains of Israel'.
[10] In the same prophet,
Thus said the Lord Jehovih, Surely in the fire of My jealousy have I spoken against the remnants of the nations, and against the whole of Edom, who have given My land to themselves as an inheritance with the joy of all [their] heart, with utter contempt.c Ezek 36:5.
Here similarly 'giving the land to themselves as an inheritance' stands for laying waste the Church, that is, good and truth that are the Church's.
[11] In Malachi,
The Word of Jehovah against Israel; I have loved you, said Jehovah, and you say, How have You loved us? Is not Esau Jacob's brother? And I love Jacob, and I hate Esau and am making his mountain into a waste. Mal 1:1-3.
Here 'Esau' stands for the evil of the natural which does not accept spiritual truth, meant by 'Israel', 3305, or the doctrine of truth, meant by 'Jacob', 3305, and is for that reason 'laid waste', meant by 'hating'. For 'hating' has no other meaning, as is evident from what has been introduced above from the Word regarding Esau and Edom in the good sense. But when truth does not allow itself to be allied to good, Jacob is referred to in a contrary way, as in Hosea,
He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2, 3.
Latin(1748-1756) 3322
3322. `Propterea vocavit nomen ejus Edom': quod significet inde quale ejus quoad bonum cui adjuncta doctrinalia veri, constat ex significatione `vocare nomen' seu vocare nomine quod sit quale, de qua n. 144, 145, 1754, 1896, 2009, 2724, 3006; et ex repraesentatione `Edomi'; in Verbo passim memoratur Esau, tum quoque Edom, et per `Esau' ibi significatur bonum naturalis antequam illi nempe bono ita conjuncta sunt {1}doctrinalia veri, tum quoque bonum vitae {2}ex influxu e rationali; et per `Edomum' significatur bonum naturalis cui adjuncta sunt doctrinalia veri; at in opposito sensu significat `Esau' malum amoris sui antequam ei nempe amori sui ita {3}adjuncta sunt falsa, {4}et `Edom' malum illius amoris cum ei illa {3}adjuncta sunt pleraque nomina in Verbo etiam oppositum sensum habent, ut saepius ostensum, ex causa quia eadem quae fuerunt bona et vera in Ecclesiis successu temporis in mala et falsa per adulterationes varias {5}degenerantur: quod per Esavum et Edomum illa significentur, constare potest (c)ex his locis; [2] apud Esaiam, Quis hic qui venit ex Edom, conspersus vestes e Bozra, honorabilis in vestitu suo, incedens in multitudine roboris sui?...quare rubicundus quoad vestem {6}tuam, et vestes {7}tuae sicut calcantis in torculari? Torcular calcavi solus, et de populis nullus vir mecum, circumspexi sed nullus auxilians, et obstupui et nemo fulciens, et salvavit me brachium meum, lxiii 1-3, 5;ibi quod `Edom' sit Dominus, manifeste constat; et quod sit Dominus quoad Divinum Bonum Divini Naturalis {8}, patet, nam agitur de conjunctione boni et veri in Humano Domini, et de pugnis tentationum per quas illa conjunxit; (m)`vestes' ibi quod sint vera naturalis hominis, seu vera inferiora respective, videatur n. 2576, et `rubicundus' quod sit bonum naturalis, n. 3300; quod Dominus propria potentia per pugnas tentationum vera ibi conjunxerit bono,(n) describitur per quod `torcular calcavit solus, et de populis nullus vir mecum, circumspexi sed nullus auxilians, obstupui et nemo fulciens, et salvavit me brachium meum;' `brachium' quod sit potentia, n. 878: [3] in Libro Judicium, Jehovah, cum exivisti e Seir, cum egressus es ex agro Edomi, terra contremuit, etiam caeli stillarunt, etiam nubes stillarunt [aquas], montes defluxerunt, v 4, 5;
`egredi ex agro Edomi' paene simile significat ac apud Esaiam `venire ex Edom': pariter apud Mosen, Jehovah de Sinai venit, et exortus est de Seir illis, Deut. xxxiii 2:
apud eundem, 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, et Israel faciens robur, et dominabitur de Jacobo, et perdet reliquum ex urbe, Num. xxiv 17-19;
ubi de Adventu Domini in mundum, Cujus Humana Essentia dicitur `stella e Jacobo, et sceptrum ex Israele'; `Edomus et Seir, quae hereditas' pro Divino Bono Divini Naturalis Domini; quod `fiet hereditas hostium illius' pro quod successurum loco illorum quae prius in Naturali fuerunt; dominum tunc super vera ibi intelligitur per quod {9}dominabitur super Jacobo, et perdet reliquum ex urbe'; quod `Jacobus' sit verum naturalis, n. 3305, et quod `urbs' sit doctrinale, n. 402, 2268, (x)2449, 2712, 2943, 3216; super haec dicitur `dominari' cum subordinata et subjecta sunt bono, et prius quam ita, vocantur hostes, quia continue repugnant, ut supra n. (x)3321 ostensum: [4] apud Amos, In die illo erigam tentorium Davidis collapsum, et obsepiam rupturas eorum, et destructa ejus restituam, et aedificabo eam juxta dies aeternitatis, ut possideant reliquias Edomi, et omnes gentes, super quas vocatum est nomen Meum, ix 11, 12;
`tentorium Davidis' pro Ecclesia et cultu Domini, `reliquiae Edomi' pro illis qui in bono sunt intra Ecclesiam, {10}`gentes super quas vocatum est nomen Ipsius' pro illis qui in bono extra Ecclesiam; quod gentes sint qui in bono, n. 1259, 1260, 1416, 1849: apud Davidem, Super Edomum mittam calceum meum....Quis deducet me ad urbem munitionis? quis ducet me usque ad Edomum? nonne Tu Deus? Ps. lx 10-12 [A.V. 8-10];
`Edomus' pro bono naturalis; quod sit bonum naturalis, patet ex significatione `calcei' quod sit infimum naturale, n. 1748: [5] apud Danielem, In tempore finis collidetur cum eo rex meridiei, ideo quasi procella irruet in eum rex septentrionis cum curru,...et inundabit, et penetrabit; et cum venerit in terram decoris, multi corruent; tu tamen eripientur e manu ejus, Edom et Moab, et primitiae filiorum Ammonis, xi 40, 41;
agitur ibi de statu ultimo Ecclesiae; `rex septentrionis' pro falsis, seu quod idem, pro illis qui in falsis; `Edom' pro illis qui in simplici bono, quod est bonum quale apud eos qui externam Ecclesiam Domini {11}constituunt; pariter `Moabus et filii Ammonis,' n. 2468, et quia uterque, nempe Edomus et Moabus, significant illos qui in bono naturali, ideo multis in locis uterque simul {12}nominatur, sed differentia est quod `Edomus' sit bonum naturalis cui {13}adjuncta doctrinalia veri, `Moabus' autem bonum naturale, quale etiam apud illos apud quos non conjuncta sunt; illi et hi externa forma apparent similes, sed non interna. [6] Inde nunc patet cur dictum, Quod non abominarentur Edomitam, quia frater, ne Aegyptium quia peregrini in terra ejus fuerunt, Deut. xxiii 8 [A.V.7];
quia per `Edomitam' significatur bonum naturalis, et per `Aegyptium' vera ejus quae sunt scientifica, n. 1164, 1165, 1186, 1462, ideo in bono sensu uterque nominatur. Inde etiam patet cur Jehovah ad Mosen dixerit, Quod non miscerent manus cum filiis Esavi, et non daretur filiis Jacobi e terra eorum usque ad vestigium volae pedis, Deut. ii 4-6. [7] In opposito autem sensu per Esavum et Edomum repraesentantur illi qui deflectunt e bono per id quod prorsus contemnant verum, nec volunt ut aliquid veri fidei {14}adjungatur, quod principaliter fit ex causa amoris sui, quare in opposito sensu per Esavum et Edomum significantur illi; quod etiam repraesentatum est per quod Rex Edomi cum populo numeroso ac manu forti exiret, et renueret permittere Israeli transire per terminum suum, Num. xx 14-22;
hoc malum, nempe amoris sui, quod tale {15}sit ut non admittat vera fidei, ita nec doctrinalia veri, variis in locis in Verbo per `Esavum et Edomum' describitur, et simul status Ecclesiae cum talis fit; ut apud Jeremiam, Contra Edomum,...num nulla amplius sapientia in Temane? num periit consilium ab intelligentibus? num putida facta est sapientia eorum? fugite, averterunt se, profundarunt se ad habitandum, habitatores Dedanis, quia calamitatem Esavi adducam super eum;...Ego denudabo Esavum, revelabo occulta ejus, et abscondi non possit, devastatum est semen ejus, et fratres ejus, et vicini ejus;...relinque orphanos tuos, Ego vivificabo, et viduas tuas, super Me confidant;...erit Edomus in vastitatem, omnis qui transit praeter eam, obstupescet et sibilabit super omnibus plagis ejus, xlix 7, 8, 10, 11, 17 seq.:
[8] apud Davidem, Dicunt...Non memoretur nomen Israelis amplius, quia consultant corde una, super te foedus {16}pangunt tentoria Edomi, et Jishmaelitae, et Moabus, et Hagraei, Ps. lxxxiii 5-7 [A.V. 4-6]:
apud Obadiam, Sic dixit Dominus Jehovih Edomo, Ecce parvum dedi te in gentibus, contemptus tu valde; superbia cordis tui decepit te, habitans in fissuris petrae, altitudine sedis tuae, qui dicis in corde tuo, Quis detrahet me in terram? Si exaltaveris te sicut aquila, et si inter stellas posueris nidum, inde detraham te....Quomodo perquisiti Esau, investigata abdita eorum,...Nonne in die illo perdam sapientes ex Edomo, et intelligentes e monte Esavi? Ut consternentur fortes tui Teman, et exscindatur vir de monte Esavi a caede. Propter violentiam fratris tui Jacobi operiet te pudor, et exscinderis in aeternum,...Erit domus Jacobi ignis, et domus Josephi flamma, et domus Esavi in stipulam, et accendent eos, et consument eos, et non erit residuum domui Esavi,...et hereditabunt meridionales montem Esavi, (x)1-4, 6, 8-10, 18, 19, 21;
`Edom et Esau' ibi pro malo naturalis hominis ex amore sui oriundo, quod contemnit et rejicit omne verum, unde ejus devastatio: [9] apud Ezechielem, Fili hominis, pone facies tuas contra montem Seir, et propheta contra illum, et dic illi, Sic dixit Dominus Jehovih, Ego contra te mons Seir, et extendam manum Meam contra te, et dabo te vastitatem et devastationem,... quia est tibi inimicitia aeternitatis, et fluere facis filios Israelis super manus gladii, in tempore interitus eorum, in tempore iniquitatis finis,...quia dixisti de duabus gentibus, et de duabus terris, Mihi sunt, et hereditabimus eam, et Jehovah ibi est: et cognosces quod Ego Jehovah audiverim omnes contumelias tuas, quas dixisti contra montes Israelis,...vastitas {17}eris mons Seir, et omnis Edom tota, xxxv 2-5, 8-10, 12, 15; ibi manifeste patet quod `Edom' in opposito sensu sint illi qui contemnunt, rejiciunt et contumeliis afficiunt bona et vera spiritualia, quae sunt `montes Israelis': [10] apud eundem, Sic dixit Dominus Jehovih, Si non in igne zeli Mei locutus sim super reliquias gentium, et super Edomum totam, qui dederunt terram Meam sibi in hereditatem cum gaudio omnis cordis, cum contemptu animae, xxxvi 5;
similiter, `dare terram sibi in hereditatem' pro vastare Ecclesiam, {18}hoc est, bonum et verum quae sunt Ecclesiae: [11] apud Malachiam, Verbum Jehovae contra Israelem, Amavi vos, dixit Jehovah, et dicitis, In quo amasti nos? nonne frater Esau Jacobo? et amo Jacobum, et Esavum odio habeo, et pono montem ejus vastitatem, i 1-3;
ibi `Esau' pro malo naturalis quod non admittit verum spirituale quod est `Israel,' n. 3305, et doctrinale veri quod est `Jacob,' n. 3305, et propterea vastatur, quod est `odio habere'; quod non aliud sit `odio habere,' patet ab illis quae supra de Esavo et Edomo in bono sensu e Verbo allata sunt: cum autem verum non se {19}adjungi patitur bono, tunc de Jacobo vicissim dicitur, ut apud Hosheam, Ad visitandum super Jacobum vias ejus, secundum opera ejus retribuet ei, in utero supplantavit fratrem suum, xii 3, 4. @1 vera ejusdem$ @2 per influxum$ @3 conjuncta$ @4 at$ @5 degenerant$ @6 suam AI$ @7 ejus AI$ @8 i Ipsius$ @9 dominatur$ @10 i similiter$ @11 faciunt$ @12 memoratur$ @13 conjuncta$ @14 i ei$ @15 est$ @16 feriunt$ @17 erit I$ @18 i et illud apud hominem et se, ubi foret Ecclesia$ @19 conjungi$