7519.“炉灰”表通过与那些进行侵扰的人同在而激起恶欲的虚假。这从“炉灰”的含义清楚可知，“炉灰”是指恶欲的虚假，如下文所述。它们是通过与那些进行的人同在而被激起的，这一点从本节接下来的话明显看出来，因为经上说“摩西在法老眼前向天撒去”。“在眼前”表示同在，“法老”表示那些进行侵扰的人，如前面频繁所示。
若没有启示，人不可能知道这些事的性质，因为它们都是诸如发生在来世，不为世人所知的那类事。只要恶灵和地狱灵从天堂，也就是那里的爱之良善和信之真理那里被移除并分离出去，他们就不知道自己陷入邪恶和虚假，因为那时他们以为虚假就是真理，邪恶就是良善。不过，一旦天堂，也就是某个天堂社群越来越接近他们，他们就会意识到虚假和邪恶；那时所流入的信之真理使他们意识到虚假；所流入的爱之良善使他们意识到邪恶。而且，天堂越靠近，或说从它流入的爱之良善和信之真理越直接地同在，这些灵人就越被自己的邪恶和虚假指责和折磨，因为他们无法承受那良善与真理。
由此可见为何摩西被吩咐要取炉灰，向天撒去，并且他要在法老眼前这样做，又为何吩咐，把灰向天撒去的，是他，而不是亚伦。因为向天撒炉灰表示天堂的流注；在法老眼前这样做表示当着那些进行侵扰之人的面；去做这事的是摩西，而非亚伦，是因为直接从神发出的真理在恶人中间会产生这种效果；而“摩西”是指直接从神发出的真理，“亚伦”是指间接发出的真理（7010节）。由此明显可知本节和接下来几节经文在内义上表示什么，即：恶欲所产生的污秽和令人厌恶的事物连同亵渎（它们由“起脓疱的疮”来表示）要被激起来。当神性真理流入，天堂靠近时，这些东西就被激起。
谁都能看出，若非有某个天堂奥秘在其中，耶和华永远不会吩咐摩西去做这种事；也就是说，叫摩西取炉灰，向天撒去。耶和华也永远不会下令使用这类手段去产生这种效果，除非它们包含某种与这些手段相对应的天上事物。由此可见圣言的性质，即：它充满奥秘；不过，这些奥秘并显明在字义中。
“炉灰”之所以表示恶欲的虚假，是因为灰是由燃尽之物形成的；而在圣言中，“燃烧”，和“火”本身一样，在正面意义上表示天堂情感的良善；但在反面意义上表示地狱恶欲的邪恶。“火”就具有这种含义（参看934，1861，2446，4906，5071，5215，6314，6832，6834，6849，7324节）；“燃烧”表示恶欲（1297，5215节）。正因如此，“灰”表示虚假，因为虚假是恶欲的产物。由于“火”表示恶欲，所以它们也由“火炉”来表示。“火炉”因是容器，故含有与它所容纳之物一样的意思。
“火炉（经上或译为窑）”具有这种含义，这从以下经文明显看出来：
看哪！那日临近，燃烧像火炉，凡狂傲的和行恶的必成为碎秸，那要来到的日子必将他们烧尽，根与枝条一无存留。（玛拉基书4:1）
“燃烧像火炉”表示恶欲，“将他们烧尽”表示因恶欲而燃烧。
创世记：
向所多玛和蛾摩拉那一面，并平原的全地面观看。他观看，那地方烟气上腾，好像烧窑的烟气。（创世记19:28）
“烧窑的烟气”表示由恶欲产生的虚假，因为“所多玛”是指源于爱自己的恶欲，“蛾摩拉”是指由那邪恶产生的虚假（参看2220，2245，2322节）。启示录：
有烟从无底坑里往上冒，好像大火炉的烟。（启示录9:2）
“火炉的烟”同样表示由恶欲产生的虚假；“无底坑”表示地狱。
马太福音：
人子要差遣祂的使者，把一切叫人跌倒的和作恶的，从祂国里挑出来，丢在火炉里。（马太福音13:41-42）
“火炉”表示恶欲；因为恶欲之火就是圣言中“地狱之火”所表示的；此外，爱无非是生命之火，欲望是爱的延续，或说爱延伸到欲望。
那鸿书：
你要打水预备受困，要坚固你的保障，踹土和泥，修补砖窑。在那里火必烧灭你，剑必剪灭你。（那鸿书3:14-15）
“踹土”表示陷入虚假；“和泥”表示陷入邪恶（6669节）；“砖窑”或“制砖的火炉”表示他们所制造并地狱引入的虚假（1296，6669，7113节）；“火”表示对邪恶的欲望（1861，2446，5071，5215，6832，7324节）；“剑”表示虚假（4499节）。
耶利米书：
你在犹大人眼前要用手拿几块大石头，藏在砖窑的灰泥中，就是在答比匿法老的宫门那里，对他们说，看哪，我必差遣人去领巴比伦王尼布甲尼撒来，在所藏的石头上，我要安置他的宝座。他必在上面支搭他的帐棚；他要来攻击埃及地。（耶利米书43:9-11）
若没有内义，谁也不知道这些话表示什么；“大石”表示虚假；“砖窑”对由邪恶产生的虚假的欲望；“巴比伦王尼布甲尼撒来“表示使真理和良善荒凉的人；“他的宝座和在这些石头上支搭的帐棚”表示他要使虚假掌权；“他要攻击的埃及地”是指属世心智。
Potts(1905-1910) 7519
7519. Ashes of the furnace. That this signifies of exciting the falsities of cupidities through presence with those who infest, is evident from the signification of "ashes of the furnace," as being the falsities of cupidities (of which below). That it denotes excitation by presence with those who infest, is evident from what follows in this verse, for it is said that "Moses sprinkled it toward heaven in the eyes of Pharaoh." By "in the eyes" is signified presence, and by "Pharaoh" are signified those who infest (as often shown). [2] How the case is with these things cannot be known without revelation, for they are such as take place in the other life, and are not known in the world. So long as evil or infernal spirits are removed and separated from heaven, that is, from the good of love and the truth of faith which are there, they do not know that they are in evils and falsities, for they then believe falsities to be truths, and evils to be goods; but as soon as heaven comes nearer to them, that is, some heavenly society, they notice the falsities and evils; for the truth of faith which then flows in causes them to notice the falsities; and the good of love which flows in causes them to notice the evils; and the nearer that heaven comes, or the more presently there inflows its good of love and truth of faith (seeing that they cannot endure these), the more grievously are they reproached by their own evils and falsities. [3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010). From all this it is evident what is meant in the internal sense by the contents of this verse and of that next following, namely, that there would be excited filthy and loathsome things of cupidities together with blasphemies, which are signified by the "sore breaking forth in pustules." These things are excited when Divine truth flows in, and heaven comes nearer. [4] Everyone can see that such things would never have been commanded by Jehovah to Moses unless there were a heavenly secret therein; that is to say, that Moses should take ashes of the furnace and sprinkle them toward heaven. Such means of producing the effect would never have been ordered by Jehovah unless they had contained something heavenly, to which these means correspond. From this can be seen the nature of the Word, that it is crowded with secret things, but with such as do not stand forth in the sense of the letter. [5] That "ashes of the furnace" signify falsities of cupidities, is because they are from burnt things; and "burning," as also "fire" itself, in the Word, in a good sense, signify the good of heavenly affections; but in the opposite sense, the evil of infernal cupidities. That "fire" has this signification see n. 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; and that "burning" denotes the evil of cupidities, n. 1297, 5215; hence it is that "ashes" signify falsities, for falsities are from the evils of cupidities. And as the evils of cupidities are signified by "fire," they are also signified by a "furnace," which is the containant, and this frequently involves the same as that which it contains. [6] That a "furnace" has this signification is evident from these passages:
Behold, the day cometh, burning as a furnace; and all the proud, and everyone that worketh wickedness, shall be stubble; and the day that cometh shall set them on fire, it shall leave them neither root nor branch (Mal. 4:1);
where "burning as a furnace" denotes the cupidities of evil; "setting them on fire," a kindling with cupidities. [7] In Genesis:
Abraham looked toward the faces of Sodom and Gomorrah, and toward the faces of all the land of the plain, and he saw, and the smoke of the land went up, as the smoke of a furnace (Gen. 19:28);
where "the smoke of a furnace" denotes falsities from the evils of cupidities, for "Sodom" denotes the evil of cupidities from the love of self, and "Gomorrah" the falsity thence derived (see n. 2220, 2245, 2322). In John:
There went up a smoke out of the pit of the abyss, as the smoke of a furnace (Rev. 9:2);
where "the smoke of a furnace" in like manner denotes falsities from evils of cupidities; "the pit of the abyss" denotes hell. [8] In Matthew:
The Son of man shall send His angels, who shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall send them into the furnace of fire (Matt. 13:41-42);
where "the furnace of fire" denotes the evils of cupidities; for the fire of cupidities is what is meant in the Word by the "fire of hell;" moreover, loves are nothing else than the fires of life, and cupidity is what is continuous of love. [9] In Nahum:
Draw thee waters for the siege, strengthen thy fortress; go into the mire, and tread the clay, repair the brick kiln; there shall the fire devour thee; the sword shall cut thee off (Nah. 3:14-15);
where "going into the mire" denotes into falsity; "treading the clay," evil (n. 6669); "the brick kiln," or "furnace for brick," denotes the falsities which they invent, and which are injected by the evil (n. 1296, 6669, 7113); "fire" denotes the cupidity of evil (n. 1861, 2446, 5071, 5215, 6832, 7324); "the sword" denotes falsity (n. 4499). [10] In Jeremiah:
Take great stones in thy hand, and hide them in clay in the furnace for brick which is at the door of Pharaoh's house in Tahpanhes, in the eyes of the men of Judah; and say unto them, Behold I will send and take Nebuchadnezzar, the king of Babylon, and I will set his throne upon these stones that I have hid, so that he may spread his tent over them; he shall come and shall smite the land of Egypt (Jer. 43:9-11);
what these words signify cannot be known without the internal sense; "great stones" denote falsities; the "furnace for brick" denotes the cupidity of falsity from evil; "Nebuchadnezzar king of Babylon" denotes the devastator of truth and good; "his throne and tent being set over these stones" denotes that he will cause falsities to reign; "the land of Egypt which he will smite" denotes the natural mind.
Elliott(1983-1999) 7519
7519. 'The ashes of the furnace' means to arouse the falsities that are a product of evil desires, by being present with those engaged in molestation. This is clear from the meaning of the ashes of the furnace' as the falsities that are a product of evil desires, dealt with below. The fact that they are aroused through presence with those who molest is clear from what follows in the present verse, for it goes on to say that Moses scattered the ashes in the direction of heaven, before Pharaoh's eyes', 'before the eyes' meaning presence, and 'Pharaoh' meaning those who engage in molestation, as has been shown often.
[2] The nature of these things cannot be known without revelation, for they are things such as take place in the next life and are unknown in the world. As long as evil spirits or those from hell have been removed and are separated from heaven, that is, from the good of love and the truth of faith which are there, they are unaware of the fact that they are under the influence of evils and falsities. For in these circumstances they believe falsities to be truths and evils to be forms of good. But as soon as heaven, that is, some heavenly community, moves closer towards them, they recognize them to be falsities and evils; for the truth of faith that flows in then enables them to recognize falsities, and the good of love that flows in enables them to recognize evils. Also the closer heaven comes, or the inflow from it of the good of love and truth of faith becomes more directly present, the worse are those evil spirits tormented by their own evils and falsities, because they cannot bear that goodness and truth.
[3] From all this one may now see why Moses was commanded to take the ashes of the furnace and to scatter them in the direction of heaven, and to do this before Pharaoh's eyes, and why he, not Aaron, was commanded to scatter the ashes in the direction of heaven. For the requirement that the ashes should be scattered in the direction of heaven means the influx of heaven; the requirement that it should be done before Pharaoh's eyes means in the presence of those who molest; and Moses, not Aaron, was told to do it because this situation is brought about among the evil by truth that goes forth directly from God, 'Moses' being truth that goes forth directly from God, 'Aaron' that which goes forth in an indirect way, see 7010. All this shows what is meant in the internal sense by the contents of this verse and those immediately following - that foul and filthy things that are products of evil desires, together with blasphemy, meant by 'sores breaking out into pustules', should be aroused. They are aroused when Divine Truth flows in and heaven moves closer.
[4] Anyone may see that Moses would never have been commanded by Jehovah to do such things - to take the ashes of the furnace and scatter them in the direction of heaven - unless some heavenly arcanum had lain within them. Jehovah would never have given orders for the employment of such means to produce their effect unless they had contained something heavenly to which they corresponded. From this one may see what the Word is like, that it is very full of arcana, but arcana that are not clearly visible in the sense of the letter.
[5] The reason why 'the ashes of the furnace' means falsities that are a product of evil desires is that ashes are formed from things that have been burnt. What is being burnt, as also the actual fire, in the Word means in the good sense good that is the object of heavenly affections, but in the contrary sense evil that is the object of hellish desires. For the fact that 'fire' means those things, see 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; and 'burning' means evil desires, 1297, 5215. So it is that 'ashes' means falsities, for falsities are the product of evil desires. Since evil desires are meant by 'fire' they are also meant by 'a furnace'. 'A furnace', being a container, often implies the same as its contents.
[6] The fact that 'a furnace' means these things is clear from the following places: In Malachi,
Behold, the day is coming, burning like a furnace, and all the arrogant, and every evil-doer will be stubble; and the day that is coming will burn them up; it will leave them neither root nor branch. Mal 4:1
'Burning like a furnace' stands for evil desires; 'burning them up' stands for burning with evil desires.
[7] In the book of Genesis,
Abraham looked out towards the face of Sodom and Gomorrah, and towards the whole face of the land of the plain; and he saw, and the smoke went up like the smoke of a furnace. Gen 19:28.
'The smoke of a furnace' stands for falsities arising from evil desires. For 'Sodom' is evil desires that stem from self-love, and 'Gomorrah' is falsity arising from that evil, 2220, 2246, 2322. In John,
Out of the pit of the abyss there went up smoke, like the smoke of a furnace. Rev 9:2.
'The smoke of a furnace' again stands for falsities arising from evil desires, 'the pit of the abyss' standing for hell.
[8] In Matthew,
The Son of Man will send His angels, who will gather out of His kingdom all offences, and those who work iniquity, and will send them into the furnace of fire Matt 13:41, 42.
'The furnace of fire' stands for evil desires; for the fire of evil desires is what is meant in the Word by hell-fire. Loves too are simply what fire people's lives; and loves extend into desires.
[9] In Nahum,
Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the clay; renew the brick-kiln.a There the fire will devour you, the sword cut you off. Nahum 3:14, 15.
'Going into the mud' stands for entering into falsity, 'treading the clay' stands for stepping into evil, 6669. 'The brick-kiln'a stands for the falsities which they fashion and which are introduced by the evil, 1296, 6669, 7113; 'the fire' stands for the desire for evil, 1861, 2446, 5071, 5215, 6832, 7324; and 'the sword' stands for falsity, 4499.
[10] In Jeremiah,
Take into your hand large stones, and hide them in the clay in the brick-kilna which is at the gate of Pharaoh's house in Tahpanhes, in the eyes of the men of the Jews, and say to them, Behold, I am sending and will bring Nebuchadnezzar the king of Babel, and will put his throne onto these stones which I have hidden, so that he may spread his tent over them. He will come and strike the land of Egypt. Jer 43:9-11.
One cannot know what these verses mean without the internal sense. 'Large stones' are falsities; 'the brick-kiln'a is the desire for falsity arising from evil; 'Nebuchadnezzar the king of Babel' is one who lays truth and goodness waste; the presence of his throne and tent on these stones means that he will cause falsities to reign; and 'the land of Egypt' which he will strike is the natural mind.
Latin(1748-1756) 7519
7519. `Favillam fornacis': quod significet excitandi falsa cupiditatum per praesentiam apud illos qui infestant, constat ex significatione `favillae fornacis' quod sint falsa cupiditatum, de qua sequitur; quod sit excitatio per praesentiam apud illos qui infestant, constat ex illis quae in hoc versu sequuntur, nam dicitur quod `Moscheh spargeret illam versus caelum, in oculis Pharaonis'; per `in oculis' significatur praesentia, et per `Pharaonem' significantur illi qui infestant, ut {1} saepe ostensum. 2 Quomodo cum his se habet, absque revelatione (t)non sciri potest, sunt enim talia quae fiunt in altera vita, et non {2}nota sunt in mundo; spiritus mali seu infernales quamdiu remoti sunt et separati a caelo, hoc est, a bono amoris et {3} vero fidei quae ibi, tamdiu non sciunt quod in malis et {4} falsis sint, tunc enim falsa credunt esse vera, et mala esse bona; ast ut primum caelum propius ad illos accedit, hoc est, aliqua societas caelestis, {5}appercipiunt falsa et mala, verum enim fidei quod tunc influit dat illis {6}appercipere falsa, et bonum amoris quod influit dat illis {7}appercipere mala; etiam quo propius accedit caelum, seu quo praesentius influit bonum amoris et verum fidei ejus, (m)quia non sustinent illa, eo gravius a malis suis et a falsis {8} corripiuntur. 3 Ex his nunc constare potest cur mandatum est quod Moscheh `acciperet favillam fornacis et illam spargeret versus caelum' et quod `hoc faceret in oculis Pharaonis,' tum quod mandatum {9}quod ille `favillam spargeret versus caelum,' non autem Aharon; quod enim `spargeretur favilla versus caelum' significatur influxus caeli; per quod `hoc fieret in oculis Pharaonis' significatur (d)quod in praesentia illorum qui infestant; quod Moscheh hoc faceret et non Aharon, est quia verum immediate a Divino procedens illum effectum apud malos sistit, Moscheh enim est verum quod immediate a Divino procedit, et Aharon quod mediate, videatur n. 7010; ex his patet quid in sensu interno intelligitur per haec quae in hoc versu et in proxime sequentibus continentur, quod nempe sit ut excitentur spurca et foeda cupiditatum cum blasphemiis, quae significantur per `ulcus efflorescens pustulis'; excitantur {10}illa quando Divinum Verum influit et caelum propius accedit. 4 Quisque videre potest quod talia nequaquam {11}Moschi a Jehovah mandata fuissent nisi arcanum caeleste inesset, scilicet quod `Moscheh favillam fornacis acciperet et (x)illam spargeret versus caelum'; {12}talia media producendi effectum nusquam a Jehovah juberentur nisi continerent caeleste, cui correspondent; inde videri potest quale est Verbum, quod nempe arcanis plenissimum, sed arcanis quae non exstant in sensu litterae. 5 Quod `favilla fornacis' significet falsa cupiditatum, est quia favilla est ex combustis; quod comburitur, ut quoque ipse ignis, in Verbo in bono sensu significat bonum affectionum caelestium, at in opposito sensu malum cupiditatum infernalium; quod ignis illa significet, videatur n. 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; et quod combustio (d)sit malum cupiditatum, n. 1297, 5215; inde est quod `favilla' significet falsa, nam falsa sunt ex malis cupiditatum; {13} quia mala cupiditatum significantur per `ignem,' etiam significantur per `fornacem,' est fornax continens quod saepius involvit simile cum contento. 6 Quod `fornax' illa significet, constat ab his locis: apud Malachiam, Ecce dies veniens ardens sicut fornax, et erunt omnes superbi, et omnis faciens malitiam stipula, et inflammabit illos dies veniens, non relinquet iis radicem et ramum, iii 19 [A.V. iv 1];`ardens sicut fornax' pro cupiditatibus mali; {14}`inflammare illos' pro accendere cupiditatibus: in Libro Geneseos, 7 Abraham prospexit contra facies Sodomae et Amorae, et contra omnes facies terrae planitiei, et vidit, et {15} ascendit fumus, sicut fumus fornacis, xix 28;
`fumus fornacis' pro falsis ex malis cupiditatum, `Sodoma' enim est malum cupiditatum ex amore sui, et `Amora' est falsum inde, n. 2220, 2246, 2322: apud Johannem, E puteo abyssi ascendit fumus, sicut fumus fornacis, Apoc. ix 2;
`fumus fornacis' similiter pro falsis ex malis cupiditatum; `puteus abyssi' pro inferno: apud Matthaeum, 8 Mittet Filius hominis angelos suos, qui colligent e regno Ipsius omnia offendicula, et eos qui faciunt iniquitatem, et mittet eos in caminum ignis, xiii 41, 42;
`caminus ignis' pro malis cupiditatum; ignis enim cupiditatum est qui in Verbo intelligitur per `ignem inferni'; amores etiam non aliud sunt quam ignes vitae; continuum {16}amoris est cupiditas: apud Nahum, 9 Aquas obsidii hauri tibi, confirma munimenta tua, intra in caenum, et calca lutum, repara fornacem latericiam; ibi comedet te ignis, exscindet te gladius, iii 14, 15;
`intrare in caenum' pro in falsum, `calcare lutum' pro malum, n. (x)6669; `fornax latericia' pro falsis quae fingunt, (m){17}et injiciuntur a malis,(n) n. 1296, (x)6669, 7113; `ignis' {18}pro cupiditate mali, n. 1861, 2446, 5071, 5215, 6832, 7324; {19}`gladius' pro falsitate, n. 4499: apud Jeremiam, 10 Sume in manum tuam lapides magnos, et absconde illos in argilla in fornace latericia, quae ad ostium domus Pharaonis in Thachpancheso, in oculis virorum Judaeorum, et dic ad illos, Ecce, Ego mittens et accipiam Nebuchadnezarem regem Babelis et ponam thronum illius super lapides hos, quos abscondi, ita ut extendat tentorium suum super illis; veniet et percutiet terram Aegypti, xliii 9, 10 [, 11];
quid haec significant nec sciri {20}potest absque sensu interno; `lapides magni' sunt falsa; `fornax latericia' est cupiditas falsi ex malo; `Nebuchadnezar rex Babelis' est vastator veri et boni; quod `thronus ejus et tentorium {21} super his lapidibus esset' est quod regnare faciet falsa; `terra Aegypti quam percutiet' est mens naturalis. @1 i prius$ @2 manifesta$ @3 i a$ @4 i in$ @5 tunc percipiuntur$ @6 appercipere altered to percipere$ @7 percipere$ @8 i fortius$ @9 sit Moschi, ut ille favillam spargeret versus coelum, non autem Aharon; per Moschen enim repraesentatur Verum quod immediate procedit a Divino, et quia verum etiam significatur bonum, nam Verum Divinum procedit a Divino Bono; per quod$ @10 et apparent quando coelum propius accedit et influit$ @11 After Jehovah$ @12 sed quia mandata sunt, patet manifeste, quod singula involvant arcana, nempe quod esset favilla ex fornace, quam quod spargeret illam versus coelum: et hoc a Mosche non ab Aharoni$ @13 i inde enim existunt; et$ @14 quare dicitur quod inflammabit illos$ @15 i ecce$ @16 amorum$ @17 quae$ @18 quod cupiditas$ @19 exscindet te gladius pro quod falsitas$ @20 possunt$ @21 i ejus$