4240.“往西珥地去”表属天-属世良善。这从“西珥地”的含义清楚可知，“西珥地”在至高意义上是指主的属天-属世良善。“西珥地”之所以具有这种含义，是因为西珥山是迦南地一侧的一个边界（约书亚记11:16，17）；一切边界，如河、山或陆地，都代表那些最后出现的事物或终级事物（1585，1866，4116节）。事实上，这些边界因着迦南地而具有这种代表性，迦南地在中央，代表主的天国，在至高意义上代表祂的神性人身（参看1607，3038，3481，3705节）。作为边界存在的最后事物或终级事物就是那些被称作属世的事物，因为属世事物是含有属灵和属天事物在里面的边界。这在诸天堂就是如此，至内在或第三层天堂是属天的，因为它处于对主之爱；中间或第二层天堂是属灵的，因为它处于对邻之爱；最后或第一层天堂是属天-属世和属灵-属世的，因为它处于简单的良善，也就是那里次序的最后层级，或终端。重生之人作为一个微型天堂也一样。由此可见，“西珥地”表示属天-属世良善源于何处。住在那里的“以扫”就代表这良善，如前所示；因此，他所居之地也具有同样的含义。因为地也具有地上居民的代表 （1675节）。
由此明显可知在圣言中，“西珥”表示什么。如摩西五经：
耶和华从西乃而来，从西珥向他们显现，从巴兰山发出光辉，从万万圣者中来临。（申命记33:2-3）
在士师记，底波拉和巴拉作歌说：
耶和华啊，你从西珥出来，由以东田野行走。那时地震天漏，云也滴下雨水。山，就是这西乃，在耶和华以色列神的面前摇摇欲坠。（士师记5:4-5）
巴兰的预言：
我看祂却不在现时，我望祂却不在近日。有星要出于雅各，有杖要兴于以色列；以东将成为产业；西珥将成为他敌人的产业；但以色列成为强壮。（民数记24:17-18）
谁都能看出，在这些经文中，“西珥”表示主的某个方面，因为经上说耶和华“从西珥显现”、祂“从西珥出来，由以东田野行走”、“以东和西珥将成为产业”。然而，至于它表示主的哪个方面，若不藉着圣言的内义，没有人能知道。所指的是主的神性人身，尤指这人身里面神性属世层的良善，这一点从前面所述可以看出来。“从西珥显现、出来”表示祂甚至使祂的属世层也变成神性，以便由此能有光，也就是聪明和智慧；祂以这种方式不仅在人身的理性层方面，还在人身的属世层方面可以成为耶和华。这就是为何经上说“耶和华从西珥显现”、“耶和华从西珥出来”。主就是耶和华（参看1343，1736，2004，2005，2018，2025，2156，2329，2921，3023，3035节）。在以赛亚书，“论度玛的默示”具有同样的含义：
祂从西珥呼问我，守望的啊，夜里如何？守望的啊，夜里如何？守望的说，早晨将到，黑夜也来。（以赛亚书21:11-12）
就代表意义而言，“西珥地”严格来说表示主存在于那些在教会之外的人，也就是当教会正在外邦人当中建立时存在于他们当中的国度，与此同时，前教会或旧教会正离弃仁与信。那时，那些陷入黑暗的人就会拥有光明，这一点从圣言中的许多经文清楚看出来。严格来说，这就是“从西珥显现”、“从西珥出来，由以东田野行走”、“西珥将成为产业”，以及上述以赛亚书中“祂从西珥呼问我，守望的啊，夜里如何？守望的说，早晨将到，黑夜也来”的含义。“早晨将到”表示主的降临（2405，2780节），和随之临到那些在“黑夜”里的人，也就是居于无知之人的启示；不过，这启示来自主的神性属世层（4211节）。由于在圣言中，绝大多数事物都有一个反面意义，故“西珥”这个名字也有如此（如以西结书25:8，9；35:2-15，以及圣言历史部分的各处）。
Potts(1905-1910) 4240
4240. Unto the land of Seir. That this signifies celestial natural good, is evident from the signification of the "land of Seir," as being in the supreme sense the Lord's celestial natural good. The reason why the "land of Seir" has this signification, is that Mount Seir was a boundary of the land of Canaan on one side (Josh. 11:16, 17); and all boundaries, such as rivers, mountains, or lands, represented those things which were ultimates (n. 1585, 1866, 4116); for they put on their representations from the land of Canaan, which was in the midst, and represented the Lord's heavenly kingdom, and in the supreme sense His Divine Human (see n. 1607, 3038, 3481, 3705). The ultimates, which are boundaries, are those things which are called natural; for it is in natural things that spiritual and celestial things are terminated. Thus is it in the heavens; for the inmost or third heaven is celestial, because it is in love to the Lord; the middle or second heaven is spiritual, because it is in love toward the neighbor; and the ultimate or first heaven is celestial and spiritual natural, because it is in simple good, which is the ultimate of order there. It is similar with the regenerate man, who is a little heaven. From all this can now be seen whence it is that the "land of Seir" signifies celestial natural good. Esau also, who dwelt there, represents this good, as was shown above; and hence the same is signified by the land where he dwelt; for lands take on the representations of their inhabitants (n. 1675). [2] From all this it is now evident what is signified in the Word by "Seir." As in Moses:
Jehovah came from Sinai, and arose from Seir unto them, He shone forth from Mount Paran and He came from the ten thousands of holiness (Deut. 33:2-3). In the song of Deborah and Barak 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, this Sinai, before Jehovah the God of Israel (Judg. 5:4-5). In the prophecy of Balaam:
I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel; and Edom shall be an inheritance; Seir also shall be an inheritance of his enemies, and Israel maketh strength (Num. 24:17-18). Everyone can see that in these passages "Seir" signifies something of the Lord, for it is said that Jehovah "arose from Seir," that He "went forth out of Seir, and marched out of the field of Edom," and that "Edom and Seir shall be an inheritance." Yet what of the Lord it signifies, no one can know except from the internal sense of the Word; but that it is the Lord's Divine Human, and specifically the Divine natural as to good, may be seen from what has been said above. To "arise," and to "go forth out of Seir" denote that He made even His natural Divine, in order that from this also there might be light, that is, intelligence and wisdom; and that in this way He might become Jehovah, not only as to His Human Rational, but also as to His Human Natural; and therefore it is said, "Jehovah arose from Seir," and "Jehovah went forth out of Seir." (That the Lord is Jehovah may be seen above, n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) The "prophecy concerning Dumah" in Isaiah involves a like meaning:
He calleth unto me out of Seir, Watchman, what of the night; watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11-12). [3] By the "land of Seir" in the relative sense is properly signified the Lord's kingdom with those who are out of the church, that is, with the Gentiles, when the church is being set up among them, on the former or old church falling away from charity and faith. That those who are in darkness then have light is evident from many passages in the Word. This is properly signified by "arising from Seir," and "going forth out of Seir, and marching out of the field of Edom," and by "Seir being an inheritance;" as also by the above words in Isaiah: "He calleth unto me out of Seir, Watchman, what of the night? The watchman said, The morning cometh, and also the night;" "the morning cometh" denotes the Lord's advent (n. 2405, 2780), and the consequent enlightenment to those who are in night (that is, in ignorance), but enlightenment from the Lord's Divine natural (n. 4211). As most of the things in the Word have also an opposite sense, so likewise has "Seir;" as in Ezekiel 25:8, 9; 35:2-15, and occasionally in the historicals of the Word.
Elliott(1983-1999) 4240
4240. 'To the land of Seir' means celestial-natural good. This is clear from the meaning of 'the land of Seir' in the highest sense as the Lord's celestial-natural good. The reason why 'the land of Seir' has this meaning is that Mount Seir formed a boundary to the land of Canaan on one side, Josh 11:16, 17, and all boundaries such as rivers, mountains, and stretches of land represented the things that came last, 1585, 1866, 4116. Indeed these boundaries acquired their individual representations from the land of Canaan contained within them, which land represented the Lord's heavenly kingdom, and in the highest sense His Divine Human, see 1607, 3038, 3481, 3705. Things that are last, existing as boundaries, are those which are called natural, for natural things are the boundaries holding spiritual and celestial realities within them. This is so in the heavens, for the inmost or third heaven is celestial because it is governed by love to the Lord; the intermediate or second heaven is spiritual because it is governed by love towards the neighbour; and the last or first heaven is celestial- natural and spiritual-natural because it is governed by simple good, which is the last degree of order there. And the same is true with the regenerate person who is a miniature heaven. From all this one may now see the origin of the meaning of 'the land of Seir' as celestial-natural good. 'Esau' too, who dwelt there, represents that good, as has been shown above, and therefore the land where he dwelt has the same meaning. For lands take on the particular representations of their inhabitants, 1675.
[2] From all this one may now see what is meant in the Word by 'Seir', as in Moses,
Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. Deut 33:2, 3.
In the Song of Deborah and Barak in the Book of Judges,
O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judg 5:4, 5.
In Balaam's prophecy,
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; and Israel is gaining strength. Num 24:17, 18.
Anyone can see that in these places 'Seir' means some aspect of the Lord, since it is said that 'Jehovah dawned from Seir', that 'He went forth from Seir and set out from the field of Edom', and that 'Edom and Seir will be an inheritance'. But what aspect of the Lord is meant no one can know except from the internal sense of the Word. It is the Lord's Divine Human that is meant, and in particular the good of the Divine Natural within that Human, as may be seen from what has been mentioned above. 'Dawning from and going out of Seir' means that He made even the Natural Divine in order that this also might be a source of light, that is, of intelligence and wisdom, and in this way He might become Jehovah not only as regards the Human Rational but also as regards the Human Natural. This is why it is said that 'Jehovah dawned from Seir' and 'Jehovah went out of Seir' - the Lord being Jehovah, see 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035. Something similar is embodied in the prophetic utterance concerning Dumah,
One is calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night. Isa 21:11, 12.
[3] In the relative sense 'the land of Seir' strictly speaking means the Lord's kingdom existing with those outside the Church, that is, with gentiles when the Church is being established among them, while the previous or old Church is simultaneously falling away from charity and faith. As is clear from many places in the Word, light comes at that time to those who are in darkness. And this is strictly speaking the meaning of 'dawning from Seir', and of 'going forth from Seir and setting out from the field of Edom'. It is also the meaning of 'Seir will be an inheritance', as well as of the words in Isaiah, 'One is calling to me from Seir, Watchman, what of the night? The watchman said, Morning comes, and also the night.' 'Morning comes' means the Lord's advent, 2405, 2780, and as a consequence enlightenment coming to people who are 'in the night', that is, who dwell in ignorance; but that enlightenment is from the Lord's Divine Natural, 4211. Since most things in the Word also have a contrary sense, so too does the name 'Seir', as in Ezekiel 25:8, 9; 35:2-15, and in various places in the historical parts of the Word.
Latin(1748-1756) 4240
4240. `Terram Seir': quod significet bonum caeleste naturale, constat a significatione `terrae Seir' quod in supremo sensu sit bonum caeleste naturale Domini; causa quod `terra Seir' illud significet, est quia mons Seir erat terminus terrae Canaanis ab una parte, Jos. xi 16, 17, et omnes termini, sicut fluvii, montes et terrae repraesentabant illa quae ultima essent, n. 1585, 1866, 4116; induebant enim repraesentationes a terra Canaane quae in medio, quae repraesentabat regnum caeleste Domini, et in supremo sensu Divinum Humanum Ipsius, videatur n. 1607, 3038, 3481, 3705;ultima quae termini, sunt illa quae naturalia vocantur, nam in naturalibus terminantur spiritualia et caelestia; ita se habet in caelis, (o)nam intimum seu tertium caelum est caeleste, quia in amore in Dominum; medium seu secundum caelum est spirituale, quia in amore erga proximum; ultimum seu primum caelum est caeleste et spirituale naturale, quia in simplici bono, quod est ultimum ordinis ibi; similiter apud hominem regeneratum qui est exiguum caelum. Ex his nunc constare potest unde sit quod `terra Seir' significet bonum caeleste naturale; `Esavus' quoque qui ibi (o)habitabat, repraesentat bonum illud, ut supra ostensum est, inde etiam per terram ubi habitabat, significatur (x)idem; terrae enim induunt repraesentationes illorum qui ibi sunt, n. 1675. [2] Ex his nunc patere potest quid per `Seir' significatur in Verbo; ut apud Mosen, Jehovah de Sinai venit, et exortus est de Seir illis, exsplenduit de monte Paran, et venit ex myriadibus sanctitatis, Deut. xxxiii 2, 3 in cantico Deborae et Baraki in Libro Judicum, Jehovah cum exivisti e Seir, cum egressus es ex agro Edomi, terra contremuit, etiam caeli stillarunt, etiam nubes stillarunt aquas, montes defluxerunt;... hic Sinai coram Jehovah Deo Israelis, v 4, 5:
in prophetia Bileami, 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, Num. xxiv 17, 18;
quisque videre potest quod `Seir' illic significet aliquid Domini, nam dicitur quod `Jehovah exortus est de Seir,' quod `exivit e Seir, et egressus ex agro Edomi,' quod `Edomus et Seir erit hereditas,' sed quid Domini significat, nemo scire potest nisi ex sensu interno Verbi; quod sit Divinum Humanum Domini, et in specie ibi Divinum Naturale quoad bonum, ex supradictis constare potest;
`exoriri et exire e Seir' est quod Naturale etiam Divinum faceret, ut inde quoque lux, hoc est, intelligentia et sapientia, et ita Jehovah fieret non modo quoad Humanum Rationale, sed etiam quoad Humanum Naturale; quapropter dicitur, `Jehovah exortus est de Seir, et Jehovah exivit e Seir'; quod Dominus sit Jehovah, videatur n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035:
simile involvit propheticum Dumae apud Esaiam, Ad me clamans e Seir, custos quid de nocte, custos quid de nocte? dixit custos, Venit mane, etiamque nox, xxi 11, 12. [3] {1} Per `terram Seir' in sensu respectivo proprie significatur regnum Domini apud illos qui extra Ecclesiam sunt, hoc est, apud gentes cum apud illos instauratur Ecclesia, priore seu vetere desciscente a charitate et fide; quod tunc illis qui in tenebris, lux, a pluribus locis in Verbo constat; hoc proprie significatur per `exoriri e Seir, et exire e Seir, (o)ac egredi ex agro Edomi,' tum {2} quod `Seir erit hereditas,' ut et per illa apud Esaiam `ad me clamans e Seir, custos quid de nocte? dixit custos, Venit mane, etiamque nox'; `venit mane' est adventus Domini, (o)n. 2405, 2780, ac inde illustratio illis qui `in nocte,' hoc est, in ignorantia, sed illustratio a Divino Naturali Domini, n. 4211. Quia pleraque in Verbo etiam oppositum sensum habent, ita quoque `Seir,' ut apud `Ezechielem xxv 8, 9; xxxv 2-15, et passim in historicis Verbi. @1 ibi$ @2 et$