That also is accounted a land of Rephaim; Rephaim dwelt therein aforetime; and the Ammonites call them Zamzummim, a people great and many, and tall as the Anakim; and Jehovah destroyed them from before them, and they had them in possession, and dwelt in their place. As He did for the sons of Esau, that dwelt in Seir, in that He destroyed the Horites from before them; and they had them in possession, and dwelt in their place (Deut. 2:20-22). These things represent and signify the same as what is here related concerning Chedorlaomer, namely, that Chedorlaomer and the kings with him smote the Horites in Mount Seir; for by Chedorlaomer, as before said, are represented the Lord's good and truth in His childhood, thus the Lord's Human Essence in respect to good and truth at that time, by which He destroyed the persuasions of falsity, that is, the hells filled with such a crew of the devil, that attempted to destroy the world of spirits, and consequently the human race, by persuasions of falsity. [3] And as Esau or Edom represented the Lord in respect to His Human Essence, Mount Seir also, and Paran represented the things that belonged to His Human Essence, namely, the celestial things of love. This is evident from the blessing of Moses:

Jehovah came from Sinai, and arose to them from Seir; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them, yea, He loveth the peoples (Deut. 33:2-3);

that "Jehovah arose from Mount Seir, and shone forth from Mount Paran," signifies nothing else than the Lord's Human Essence. Everyone may know that to rise from Mount Seir, and to shine forth from Mount Paran, signifies neither mountains nor their inhabitants, but Divine realities, thus the celestial things of the Lord's Human Essence, of which it is predicated that Jehovah arose and shone forth from it. [4] That "Seir" has this signification is evident from the Song of Deborah and Barak, in the book of Judges:

O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the heavens also dropped drops, the clouds also dropped waters, the mountains flowed down, this Sinai before Jehovah the God of Israel (5:4-5);

where to "go forth out of Seir," and to "depart out of the field of Edom," have no other signification. [5] This is even more manifest in the prophecy of Balaam (who was one of the sons of the east, or from Syria, where there was a remnant of the Ancient Church), as given in Moses:

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, belonging to His enemies (Num. 24:17-18);

where "to see Him, but not now," to "behold Him, but not nigh," is the Lord's coming into the world; whose Human Essence is called "a star out of Jacob," which is to arise, and also "Edom," and "Seir"; that Edom and Seir were not to be the inheritance, is plain to everyone. That "Seir, belonging to His enemies," or the mountain of His enemies, should be an inheritance, means the same as in many other places, where it is said that the enemies were to be expelled, and their land possessed. [6] That Mount Paran also, or El-paran, named in this verse, signifies the same, is evident likewise in Habakkuk:

God will come from Teman, and the Holy One from Mount Paran. Selah. His honor covered the heavens, and the earth was filled with His praise (Hab. 3:3). But it is to be known that mountains and lands have and take a signification from those who inhabit them; from the Horites when the Horites dwelt there; and when these were expelled, from those who expelled them, as from Esau or Edom, and also from other sources; and therefore the signification exists in two senses, the genuine and the opposite; in the genuine the places in question denote the Lord's Human Essence; in the opposite, the love of self. The Lord's Human Essence is celestial love itself, and the opposite to celestial love is the love of self. So the Horites here signify the persuasions of falsity from the love of self. [7] There are persuasions of falsity from the love of self, and there are persuasions of falsity from the love of the world; the persuasions that are from the love of self are most foul; but the persuasions from the love of the world are not so foul. The persuasions of falsity from the love of self are opposite to the celestial things of love; but the persuasions of falsity from the love of the world are opposite to the spiritual things of love. Persuasions from the love of self carry with them a desire to exercise command over all things; and so far as restraints are relaxed to them, they rush on, even to desire to exercise command over the universe, and even over Jehovah Himself, as has been shown. Therefore persuasions of this kind are not tolerated in the other life. But persuasions from the love of the world do not rush on so far; but only to the insanity of not being contented with one's lot. They vainly affect a heavenly joy, and desire to appropriate the goods of others, but not so much with the disposition to exercise command. But the differences that exist among these persuasions are innumerable.