V^v ''M^ A-W . cJ, /.- A7 PBG V . I CORNELL UNIVERSITY LIBRARY CORNELL UNIVERSITY LIBRARY 3 1924 092 462 583 Cornell University Library The original of this bool< is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924092462583 THE SWEDEFBOUG COKCORDAIYCE. M0EKI80N AND GIBB, EDINBUKGH, PRINTERS TO HER MAJESTY'S STATIONERY OIPIOE. THE SWEDENBORG CONCORDANCE. A COMPLETE WORK OF REFERENCE TO THE THEOLOGICAL WRITINGS OF BASED ON THE ORIGINAL LATIN WRITINGS OF THE AUTHOR. Compilel(, ffiUttuti, anti Eranslateli 62 Vcjt Eev. JOHN FAULKNER POTTS, B.A. IN FOUR VOLUMES. Volume I. A to C. LONDON: SWEDENBORG SOCIETY, (Instituted 1810) 36, BLOOMSBURY STREET. 18 88. 2>% ^. /^ ,^so¥n UNTTRODUCTIOK npHE purpose of this Concordance is to make the Theological Writings of -*- Emanuel Swedenborg more accessible in all their fulness to every reader and student of them, whether learned or unlearned. At present no one can feel sure that he knows or can find everything that is contained in the Writings on any given subject. And even when we are sure of the existence of some passage that we desire to find, how often, having none but the existing works of reference to aid us, are we overwhelmed and deterred from making an investigation by the dreary prospect of a search through from forty to fifty volumes of compact matter ! A reader's attention may also be arrested by some statement which appears to be at variance with one or more other statements he has met with elsewhere in the Writings. Yet he has frequently no means of referring back ; and even if he should find the passage or passages he remembers to have read, the apparent discrepancy^ may after all be explicable only by reference to another passage, which forms the connecting link, but on which he cannot lay his hands, and of the very existence of which he may indeed be ignorant. The Concordance to Swedenborg now ofifered to the Church is the result of between thirteen and fourteen years of labour,* and claims to be exhaustive and complete. Every theological work of Swedenborg has been gone over twice, word by word. The works not published by Swedenborg himself, such as the Apocalypse Explained, the Spiritual Diary, and the Adversaria, as well as the shorter treatises, have all been included within the scope of the Concordance. So have the small treatises and fragments of a theological nature of which Swedenborg was the author, and which have recently been published in the work entitled Documents concerning Sivedenhorg, by Professor R. L. Tafel, M.A. A new translation has been made of the whole of the matter in the Con- cordance. Unity of style and system is thus maintained throughout. In making this translation two principal objects have been kept steadily in view. The first is reverent fideHty to the original. The second is the Queen's English. In all cases, however, the articles in the Concordance have been * This period is exclusive of the time occupied in making a clean and revised copy, and in seeing the Work through the press, which will probably be about eight years more. INTROD UCTION. based upon the original Latin words, so that no changes in the translation would affect the matter they contain. For example, all passages containing in the original the word coelestis have been arranged in regular and consecu- tive order under one heading, whether that word in the passages placed under that general head be translated celestial or heavenly. And so, on the other hand, in cases where one English word has to do duty for two or more Latin ones, as in the case of the word man, the passages have been distributed into two articles, Man-/iomo, and Man-'fiV, according to the occurrence of the two Latin words in question. Therefore, while the Concordance is all in English, it is at the same time based upon the Latin of the original Writings. The passages of the Word quoted in the extracts consist strictly of translations from the Latin of Swedenborg. The original Hebrew and Greek of the Scriptures have not been regarded, except to determine the precise sense in which Swedenborg has used his Latin terms. It has been considered to be no part of the business of this Work to furnish any translations of passages from the Word, except those made by Swedenborg himself rendered literally into English. The English Versions of the Scriptures have therefore also been disregarded whenever they could not be used as a translation of the Latin, but they have always been preferred to any other rendering when, as a translation of the Latin of Swedenborg, they were as good as any other. In relation to passages quoted from the Word, as in relation to all the rest of the Writings, fidehty to the Latin Originals of Swedenborg has been the paramount law of translation. At the time when the Concordance was commenced, nearly the whole of the translations of the Writings into English were too imperfect for use. This rendered a new translation necessary. Since that time, however, a number of excellent translations have appeared, some in America and others in Great Britain ; and in making the clean and revised copy for the press, these new translations have been introduced, so far as could be done without interfering Avith the unity of the Work. Cross references are made use of whenever necessary. The reader, for instance, who turns to the word Heavenly, will find there a reference to Celestial. In view of this system of cross references, it has been the constant aim to give as great a variety as possible of good translations of the Latin words which form the basis of the articles. A reader might think of one such translation and not of another ; but whichever he thought of, he would always find either a reference or a cross reference under that heading. Take such a word as Inescare. This word has been translated in various passages quoted in the Concordance, addicted to, saturated ivith, given up to, made hahitual, INTRO D UCTION. all of which are good translations in the places where they are used. The reader, therefore, will find a reference under Addict to all the passages where Inescare occurs in the original. But if he should not happen to think of the word addict, and instead there should occur to him any one of the expressions, saturated, given up to, or habitual, on turning to the particular expression he thought of, he would find there a cross reference to Addict. A complete Vocabulary and Index of all the Latin words that occur in the headings of the various articles will be given at the end of the Work. The Concordance contains nearly eight thousand articles arranged in the English alphabetical order, and ranging in length from a single line to many pages. In order to render the work of reference to the Writings themselves easy for the reader, it has been found necessary to sub-divide all the longer sections of the original works. This has been done on one uniform plan throughout. The subdivisions have been made according to the sense, and have been indicated by the figures 2, 3, 4, and so on, placed at the upper right hand corner of the reference numerals. The reference is made thus, B. yoi^o, which means that the passage thus marked will be found in the Apocalypse Explained, No. 701, subdivision 30. No. 701 of the ^^oc. Ex. fills thirteen octavo pages, and reference to it without subdivision would probably involve much weari- some and vexatious searching. In order to make these subdivisions available to all, it is intended to give a complete list of them at the end of the Con- cordance, so that those who wish to do so can copy them into their own volumes. The Swedenborg Society has already adopted the subdivisions in the new translation of The Intercourse of the Soul and the Body, and it is hoped that they will be gradually introduced into the new editions of the Writings. Several of the posthumous works of Swedenborg have never been pub- lished in English ; as De Domino, De Athanasii Symholo, De UltiTno Judicio, De Verbo, De Conjugio. The paragraphs of these works were either not numbered in a regular manner, or were not numbered at all, by Swedenborg ; nor were they numbered by Dr Immanuel Tafel in his editions. It was there- fore necessary to number the paragraphs of these works for the sake of reference in the Concordance. It is hoped that all these important works may soon be published in English, and that the numbering of the paragraphs made for the Concordance may be introduced, bracketed, into them. The Doctrine of Charity stands in a similar category. This Work has indeed been translated, in both America and England, but in both cases the para- graphs have been numbered in an irregular manner, according to the judgment of the translators. These numberings, therefore, neither agree with the actual paragraphs of the original, nor with each other. In these circumstances INTRODUCTION. it has seemed best to number this work on the same system as the other unnumbered posthumous works ; and, at the same time, to furnish a Key between all these numberings of the Doctrine, of Charity, which will be found at the end of each volume of the Concordance. The arrangement of the passages under one heading is consecutive, beginning with the Arcana Coelestia, and running in chronological order through all the works quoted. As a general rule, each article in the Con- cordance is separated into two divisions, the first of which contains all quotations from the works published by Swedenborg himself, and the second, quotations from the works which have been published from the MSS. since the decease of Swedenborg. Each division is arranged in chronological order. The article Swedenborg, however, for obvious reasons, is arranged in absolute chronological order throughout, without respect to the fact of the quotations being from works that were published by Swedenborg himself, or otherwise. The inducement has been great to ari-ange all the articles in this order ; but the consideration of the importance of the fact that Swedenborg did not himself publish certain of his works, has been held sufficient to entitle the works which were published by him to precedence of quotation in all cases except the one just referred to. Capital Letters have been used at the beginning of words to mark a distinction in the sense. Thus, when the word 'Celestial' is used as a substantive in the singular, it is always so distinguished. In this way, 'the Celestial (principle)' is discriminated from 'the celestial (persons).' So with all other Latin neuter adjectives used as substantives, except those of which English equivalents have already become naturalized in our vernacular. By the use of a capital initial also, 'Heaven,' the abode of the Angels, is dis- tinguished from 'heaven,' the sky; and 'Spirit,' a man after death, from 'spirit,' a man's mind. These two instances carry with them the correlatives 'Hell,' and 'Angel,' and render it necessary, on the ground of consistency, to distinguish these also with initial capitals. Other instances of the same kind will be easily understood. It may be useful, however, to explain a few instances of a different kind. When the word 'Own' stands for the Latin word proprius, it is printed with a capital in order to indicate that fact. A very important case is that of the word 'Knowledge/ which, thus printed, stands for cognitio ; whereas, without the capital, it stands for scientia. A similar instance to this is 'Gentiles,' which, with the capital, is the repre- sentative of Gentiles; but without it, of gentes. 'Earth,' again, with the capital, indicates tellus ; without it, terra. Finally, to this class belongs 'Power,' which, when printed with the capital, stands ior potestas ; but, when printed without it, for potentia. While this Concordance claims to be complete, the fact must not be over- INTRO D UCTION. looked that it is a selection. A Concordance to Swedenborg cannot be anything more than 'that. In the first place, the words themselves have to be selected. It is evident that, in such a work, regular references to conjunc- tions, prepositions, and pronouns would be worse than useless. Yet, in some instances, references to even these classes of words are useful and necessary. While, for example, it would be absurd to refer regularly to the conjunction 'and,' there are still a few cases in which this word demands a reference; and if the reader will turn to the article And, he will find there five references which could not have been omitted from the Work. Out of tens of thousands of passages in which the word 'and' occurs, these five had to be selected. This is an extreme case, but the same rule is of universal application. The most important article in the Concordance is Lord ; but even this word cannot be referred to in every instance. To do that, and give the extracts, would be to make the article Lord fill a volume ; while to give the references without the extracts, Avould be to produce whole pages of mere figures that would be of no practical use to anyone. Every passage, therefore, nay, every word, has had to pass under judgment ; and each reference or extract in the Work has had to be considered individually. This was inevitable, unless the Concordance were to fill forty volumes instead of four. The disadvantage is, that the Concordance, being the result of the judgment of one man, cannot be expected to satisfy the judgment of every other man ; but the Compiler has always worked on this principle : to insert not only those references which he himself considered to be of consequence, but also to insert those which he thought it possible for anyone else to consider of consequence. In' doubtful cases, the rule has been to give the reference. Still, with the most patient care, it cannot but be that in such a work many imperfections must exist. Omissions are inevitable. It is therefore intended to form an Appendix of any such omissions as may be discovered, and to print it at the end of the fourth volume ; and all friends of the Work, who may notice anything of the kind, are kindly requested to make note of the same, and to forward all their notes to the Compiler in time for insertion in the Appendix. While, however, it seems fair and necessary to say as much as this in regard to the inevitable imperfection of the Work, an imperfection which is a necessary characteristic of all human productions, it is by no means intended to convey the impression that the Concordance is, after all, an incomplete and unsatisfactory work of reference. The Work aims at being really complete, without being at the same time overloaded with matter which would be of no practical use to anyone. To make perfectly clear what is meant by useless matter, let us take the most familiar and best known passage in the Writings : 'AH religion has relation to life, and the life of religion is to do good.' This passage contains twelve different words ; but out of these twelve, only four INTRO D UCTION. are referred to in the Concordance. These are 'religion,' 'life/ and the words 'do good/ which are treated under one heading. The other eight words are not referred to at all. It could serve no useful purpose to refer to the word 'air in this passage ; the word 'relation/ although in itself an important word, does not occur in the original, being an invention of the translators ; and the remaining words in the passage are mere particles. In a Concordance to the Word even particles ought to be referred to, because iii that verbally inspired Work every jot and tittle are Divine. But that is not the case with the Writings. A mere mechanical construction of a Swedenborg Concordance would therefore result in the production of a work, which, from its very inception, would be doomed to be superseded. Probably three quarters of it would be absolutely useless, and would therefore, by their very presence, tend to defeat the purpose of the Work. The paramount consideration which confronts anyone who undertakes a Work like this, remains, therefore, precisely that which ought to be the paramount consideration in everything : the consideration of use. ' What use can it be to insert this reference ? ' is the question which must be incessantly asked. Use must be the judge and the jury. In some cases, however, it may be of use to insert references which are intrinsically worthless, because they may be useful to the linguists, the critics, the translators of the New Church. In such cases, the word in question may occur only a very few times in all the Writings. It is clear, therefore, that every one of these occurrences must be faithfully recorded. Whereas, should a word of this order be of very frequent occurrence, being in itself a word of no significance in relation to its sense or meaning, it is sufficient to give a few specimens of its occurrence selected from various parts of the Writings. Parallel with the consideration of use, and involved in it, is the consideration of honesty. Any dereliction in this respect would be simply infamous. The Works to which the Concordance is a humble handmaid are really Works of the Lord written through Swedenborg, as Swedenborg himself has said. Every statement in them is therefore of the highest consequence, and no one ought to be defrauded of access to it. No matter against whose opinions it may militate, the statement must be faithfully recorded. Even should one state- ment seem to contradict another, still, the dominant consideration must be perfect honesty. There is no use apart from this. And the same rule must apply also to those statements, so numerous in the Writings, which are likely to give offence by their plain outspokenness upon subjects which are usually avoided in works intended for general circulation. If it has pleased the Lord to speak to us on these subjects, that is a sufficient reason for making refer- ence to everything He has been pleased to say, or to cause to be said. In this Concordance therefore nothing has been shirked, of any kind ; nothino- INTR OD UCTION. has been intentionally kept back. In a few cases the quotations have been made in the original Latin, but, either in the one language or the other, every- thing has been recorded. The words which are to be referred to having been selected, there still remains to be made the selection of the quotations themselves. In a Con- cordance to the Word the making of this selection is easy, because the immediate context is all that is required. Very different, however, is the case with a Swedenborg Concordance. In some instances the immediate con- text is indeed all that is required, but this is far from being the general rule. What is required is the immediate sense. It is the ideas, not the mere words, which are of consequence. This is especially the case with the longer articles. As an example of this, take the article Angel, in which the word ' Angel ' is referred to 1916 times. But if this article were constructed by means of an accumulation of short quotations such, as are given in a Biblical Concordance, it would be of comparatively little use. The reader would have to refer to the Original Works so frequently that the use of the Concordance in saving time and labour would be to a great extent destroyed. It would take him many days to go through this single article. If he were studying the subject of the Angels, he would have to go through the Writings and make the extracts which are already made for him in this Concordance ; whereas, with the help of the Work as it stands, he will be spared the impossible part of this labour. The extracts are sufficiently long and complete to indicate to him the nature of the statements in each case, and he will therefore only have to supplement the materials thus placed ready to his hand, by actual reference to those portions of the Writings which he sees from the Concordance to be necessary for his purpose. This has been the consideration kept in view during the making of the extracts. To quote all that would be useful, and no more, has been the guiding principle. As a general rule, the extracts thus made for the Concordance have been given in Swedenborg's own words, translated into English, and have not been condensed by the use of any other words. In some places, labour and space could indeed have been saved by condensation ; but any advantage thus gamed would have been more than counterbalanced by the elements of uncertamty and untrustworthiness which would necessarily have been introduced. Where, however, the extract, if made in the very words of Swedenborg, would be extremely long, and at the same time would be of very little use in relation to the subject of the article, a brief description of what Swedenborg says has been given, but all such matter has been enclosed within curved brackets. The following is a complete list of the works of Swedenborg referred to in the Concordance, including their Latin titles, and the dates of their com- position. Reference to this list will enable the reader to place the extracts INTRO D UCTION. given in the second division of the Concordance articles in their right position relatively to those given in the first division. 1745. 'History of the Creation.' Historia Creationis a Mose tradita. The first treatise written by Swedenhorg after the full opening of his spiritual sight, which took place in the middle of April, 1745. This work has never been translated, but it will be found in the original Latin at the beginning of the ' Adversaria,' in which work it occupies the first twenty-five pages. 1745 and 1746. 'Adversaria.' Explicatio in Verbum Historicum Veteris Testamenti. There are three MS. volumes of this work, in each of which the paragraphs are numbered independently, that is to say, each volume commences with the numeral 1. There are therefore three separate series of numbers in the 'Adversaria,' which have been indicated in the Concoedance by the figures 1, 2, 3, prefixed to the ordinary numerals. 1746 and 1747. 'Adversaria.' Esajas et Jeremias explicati. As this work was printed by Dr Im. Tafel as 'Adversaria, Part iv.,' it is distinguished in the Concordance by the figure 4 prefixed to the ordinary numerals. Swedenborg did not number the paragraphs of this MS., but it is not very frequently quoted in the Concordance, and the pages of the Latin edition are therefore given in place of the usual paragraph numbers, in the same way as is done in the ' Index General ' of Le Boys des Quays. 1747 to 1765. 'Spiritual Diary.' The title given by Swedenborg is Memorabilia. 1747 to 1758. 'Arcana Coelestia.' Arcana Coelestia quae in Scriptura Sacra seu Verho Doinhii sunt, detecta. 1750 and 1751. ' Diarium Minus.' Not translated. This work is really a portion of the ' Spiritual Diary.' During Swedenborg's journey to Sweden in 1750, he seems to have kept the record of his spiritual experiences in a little pocket volume which was published by Dr Im. Tafel under the name of ' Diarium Minus ; ' this little pocket volume he used until the close of November, 1751.''^ While using this little volume, Swedenborg suspended the use of the larger one, and when he returned to it, he continued the numbering of the para- graphs therein just as if he had never written the little volume at all. The consequence is that this little work has been crowded out of its right place. It really comes in after No. 4544 of the 'Spiritual Diary,' as is shown by the fact that the little volume commences with the number 4545, and it is called ' Diarium Minus ' merely because it happens to have been written in a smaller book than the rest of the work. 1757 and 1758. 'Heaven and Hell.' De Coelo et ejus MirabiWhus, et de Inferno, ex auditis et visis. 1757 and 1758. 'On the White Llorse.' De Equo Alba, de quo in * ' Documents : ' Vol. 2, p. 978 ; from which work the above list is chiefly taken. INTR OD UCTION. Apocalypsi, Cap. xix. ; et dein de Verho et ejus sensus spirituali seu interno, ex Arcanis Coelestibus. 1757 and 1758. ' On the New Jerusalem and its Heavenly Doctrine.' Be Nova Hierosolyma et ejus Doctrina Coelesti : ex nudifls e Coelo. 1756 and 1758. 'The Earths in the Universe.' De TeUurilits in Mvndo nostro Solari, quae vocantur Planetae : et de Tellurihus in Coelo Astrifero : deque illarum Incolis ; turn de Spiritibus et Angelis ibi ; ex auditis et visis. 1757 and 1758. 'The Last Judgment, and the Destruction of Babylon.' De Ultimo Judicio, et de Babylonia Destructn .- ita quod omnia, quae in Apocalypsi praedicta sunt, hodie impleta sunt : ex auditis et visis. 1757 to 1759. 'The Apocalypse Explained.' Apocahjpsis Explicata secundum sensum sjiiritualem, ubi revekmtur Arcana, quae ibi 'pvaedicta, et hactenus recondita fuerunt. 1759. 'De Athanasii Symbolo.' Not now accessible in English.* The work printed in English under the title of ' The Athanasian Creed ' is a mere collection of extracts from the 'Apocalypse Explained,' where it will all be found, commencing in No. 1091. Being really a part of the 'Apocalypse Explained,' it is of course referred to as such in the Concordance. 1759. 'De Domino.' Not accessible in English.'"" 1759 and 1760. 'Summary Exposition of the Prophets and Psalms.' No title given by Swedenborg. 1760. 'De Ultimo Judicio.' Not translated.* Referred to in the Con- cordance as J. (Post.) The short treatise 'De Mundo Spirituali' has been numbered for the Concordance consecutively with the 'De Ultimo Judicio,' in the same way as was done by Swedenborg with the 'Continuation concern- ing the Spiritual World,' which he published as a continuation of the work entitled 'Continuation concerning the Last Judgment.' 1761. 'De Verbo;' the full title of which is 'De Scriptura Sacra, seu Verbo Domini, ab Experientia.' Not translated.* 1761 to 1763. 'The Doctrine of the New Jerusalem respecting the Lord.' Doctrina Novae Hierosolymae de Dom,ino. 1761 to 1763. 'The Doctrine of the New Jerusalem concerning the Sacred Scripture.' Doctrina Novae Hierosolymae de Scriptura Sacra. 1761 to 1763. 'The Doctrine of Life for the New Jerusalem.' Doctrina Vitae pro Novcc Hierosolyma ex Praeceptis Decalogi. 1761 to 1763. 'The Doctrine of Faith of the New Jerusalem.' Doctrina Novae Hierosolym^ae de Fide. 1763. 'A Continuation concerning the Last Judgment.' Continuatio de Ultimo Judicio : et de Mundo Spirituali. * 'De Ath.Sym.' and' DeDom.' are now being translated anJ published iu America; wHle 'DeUlt. Jud.'and ' Ue Verbo ' were really translated eight years ago by Dr R. L. Taf el, but the translation has not yet been published. INTROD UCTION. 1762 and 1763. 'On the Divine Love.' (Posthumous.) De Divino Amore. 1763. 'On the Divine Wisdom.' (Posthumous.) De Divina Sapientia. 1763. 'Angelic Wisdom concerning the Divine Love and concerning the Divine Wisdom.' Sapientia Angelica de Divino Amore et de Divma Sapientia. 1763 and 1764. 'Angehc Wisdom concerning the Divine Providence.' Sapientia Angelica de Divina Providentia. 1764. 'The Doctrine of Charity.' De Charitate. 1764 to 1766. 'The Apocalypse Kevealed.' Apocalypsis Revelata, in qua deteguntur Arcana quae ihi praedicta sunt, et hactenus recondita latuerunt. 1766. 'Five Memorable Eelations.' No Latin Title. These Relations will be found in the original Latin printed by Dr Im. Tafel at the end of his edition of the 'De Ultimo Judicio' (Post.), where they occupy pp. 124 to 133. 1766. 'Conversation with Angels.' Colloquia cum Angelis. Not trans- lated ; but will be found immediately after the preceding 'Five Memorable Relations' at the end of the 'De Ultimo Judicio.' 1767. 'De Conjugio.' Not ti^anslated ; but printed in the Latin by Dr Im. Tafel. 1767 and 1768. 'Conjugial Love.' Delitiae Sapientiae de Amore Con- jugiali ; post quas sequuntiw Voluptates Insaniae de Amore Scortatorio, ah Emanuele Sivedenhorg, Sueco. 1768. 'De Justificatione ; Colloquia cum Calvino et 50 ejus Asseclis de Trinitate, de Persona Christi, et de Justificatione.' Not translated ; but published in the original by Dr Im. Tafel. 1768. ' Sciagraphia Doctrinae Novae Bcclesiae.' Not translated ; but printed by Dr Im. Tafel at the end of the 'De Justificatione.' 1768 and 1769. 'Brief Exposition of the Doctrine of the New Church.' Summaria Expositio Doctrinae Novae Ecclesiae, quae per Novam Hierosoly- 'mam in A2^ocalypsi intelligitur, ah Emanuele Sivedenhorg, Sueco. 1769. 'The Intercourse of the Soul and the Body.' De Commercio Animae et Corporis, quod creditur fieri vel per Infiuxum, j9/i?/szcMm, vel per Infiuxum spiiitualem, vel per Harmoniam 'praestahilitam, ah Emanuele Sivedenhorg. 1769. ' Letter to Hartley.' 1769. ' Nine Questions.' Swedenborg's replies to the nine questions addressed to him by the Eev. Thomas Hartley. Usually printed at the end of the 'Doctrine of the Lord.' 1769. 'Canons of the New Church.' Canones Novae Ecclesiae seu In- tegrae Tlieologiae Novae Ecclesiae. As the original MS. of this work is lost, it is doubtful whether this title was given to it by Swede nborg. INTRO D UCTION. 1769 to 1771. 'The True Christian Religion.' Fern Clmstiana Religio, continens Universam Tlieologiam Novae Ecclesiae a Domino ccpud Danielem Cap. vii. 13, 14, et in Apocalyjosi Cap. xxi. 1, 2, praedictae, ah Emanuele Swedenborg, Domini Jesu Cliristi servo. 1771. 'An Ecclesiastical History of the New Church.' Hi.storla Ecclesiastica Novae Ecclesiae. This little sketch constitutes Document 301 in the 'Documents concerning Swedenborg.' 1771. 'Invitation to the New Church.' Invitatio ad Noimm Ecclesiam. Published in the original by Dr Im. Tafel, at pp. 142-160 of the 'Appendix' to the Diarium Spirituale ; and since republished in America. Constitutes Section i. of the work entitled 'The Consummation of the Age ; the Lord's Second Coming ; and the New Church,' just pubhshed in London. 1771. 'Abominatio Desolationis.' This document occupies pp. 137-142 of the 'Appendix' to the Diarium Sj)irit'uale; and constitutes Section ii. of 'The Consummation of the Age.' 1771. 'Summary of the Coronis.' This document fills pp. 163-169 of Dr Im. Tafel's 'Appendix,' and is also printed at the beginning of the new American edition of the 'Coronis.' In English, it constitutes Section iii. of, 'The Consummation of the Age ;' but it is not treated in the Concordance as a separate work from the 'Coronis' itself, being distinguished by Roman numerals ; thus, Coro. i, ii, iii, and so on. 1771. 'The Coronis.' Coronis, seu A]>pendix ad Ver. Chnst. Rehgioiu'in. It is due to one of the most faithful and laborious workers in the New Church to say that the completeness of the Concordance has been consider- ably increased by means of the admirable Index Rerum to the Aj)ocalypsis Exp)licata, recently issued by the American Swedenborg Printing and Publish- ing Society, and the Compiler of which is Dr Samuel H. Worcester. Many others have contributed either directly or indirectly to the perfection of the Work, and among these it is impossible to pass over without special mention the name of the Eev. Dr K. L. Tafel, to whom, in many ways, the Concordance owes a heavy debt of gratitude. The late Mr Frederic Pitman also, during the last few months of his life on earth, rendered invaluable assistance in connection with the seeing of the Work through the press. Lastly, the Committee of the Swedenborg Society, of London, have nobly undertaken the publication, and have assisted and supported the Work in every possible way ; while the General Convention of the New Jerusalem in the United States of America have manifested the kind interest taken in the Work in that country by appointing a Committee to give the most practical aid in their power towards the successful completion of the Concordance. Glasgow, Uh May, 1888. KEY TO THE ABBREVIATIONS USED IN THE CONCORDANCE. SINGLE-LETTEK ALPHABETICAL LIST. A. Arcana Coelestia. B. Brief Exposition. C. Doctrine of Charity.* D. Spiritual Diary. E. Apocalypse Explained. F. Doctrine of Faith. H. Heaven and Hell. I. Influx, or Intercourse of the Soul and Body. J. Last Judgment. L. Doctrine of the Lord. M. Marriage Love, or Conjugial Love. N. New Jerusalem and its Heavenly Doctrine. P. Divine Providence. Q. Nine Questions. R. Apocalypse Revealed. S. Doctrine of the Holy Scripture. T. True Christian Religion, or Universal Theology. U. Earths in the Universe. W. Angelic Wisdom concerning the Divine Love and Wisdom. SUPPLEMENTAEY LIST. Abom. Abomination of Desolation, etc. Ad. Adversaria. Ang. Idea. The Angehc Idea concerning the Creation of the Universe by the Lord. (At the end of the D.Wis.) De Athanasii Symbolo. Continuation of Last Judgment. Canons. Conv. Conversation with Angels. Coro. Coronis. D.Min. Diarium Minus, or Lesser Diary. D.Love. Divine Love (Posthumous). D.Wis. Divine Wisdom (Posthumous). DeConj. De Conjugio. De Dom. De Domino. Ath. C.J. Can. De Just. De Justificatione, etc. De Verbo. Docu. Tafel's Documents concerning Swedenborg. Ecc. Hist. Ecclesiastical History of the New Church. Hist. Crea. History of the Creation. Inv. Invitation to the New Church. J. (Post.) Last Judgment (Posthumous). Letter. Letter to Hartley. Life. Doctrine of Life. 5M. Five Memorable Relations. P.P. Prophets and Psalms. Scia. Doc. Sciagraphia Doctrinse Novse Ecclesire. W^.H. White Horse. MISCELLANEOUS ABBREVIATIONS. Tr. Comp. Comparisons occur in the sections referred to. Def. Defined. A definition is given. Des. Described. The subject is further described. Enum. Enumerated. There is an enumeration in the passage referred to of the things mentioned in the quotation. Ex. Explained. The subject is further explained. Examp. Example. An example is given to illustrate the statement. 111. Illustrated. The subject is illustrated by passages from the Word. Ref s. References are given to other passages of the Writings. Sig. Signified. The subject is signified by some passage from the Word here quoted. All references at the end of quotations mean that the statement is wholly or partially repeated there. References to Works without a letter to indicate the Work referred to are references to the Work last referred to. The small figures at the upper right hand corner of the larger reference numerals are explained on p. vii. of the Introduction. * A key to the paragraph numbers of the various editions of this Work will he found at the end of each volume of the Concordance Treated of. The subject is treated of in that part of the Word which is under con- sideration. This is to be read signifies. ' Quotation marks are used exclusively for quota- tions from the Word. ] Brackets indicate a word or words which have been introduced either by the Latin Editor or by the Compiler. ) Parentheses indicate that the matter is to be found in the original, but expressed in different words, after a number denotes that the reference is to the very end of the section referred to. KEY To the Numbering of the Paragraphs in the ' Doctrine of Charity,' as between the Numbering used in the Coxcoedance, the Original Latin, and the London and American Translations. Concord. Latin. London. American. Concord. Latin. London. American. Concord. Latin. London. American I i. 94 2 35 52 159 vii. 85 100 2 I I I 95 jj 36 160 [I] 86 lOI 3 2 2 2 96 )) 53 i6i 2: 87 102 4 3 3 3 97 37 54 162 3. 88 103 5 }} J ) 4 98 ,, ,, 55 163 .4. 89 104 6 4 5 6 99 J) 38 56 164 :5: 90 105 7 6 7 100 J? 39 57 165 6" 91 106 8, 9 5 7 8 lOI 40 58 166 7 92 107 lO 9 102 3 41 59 167 8 93 108 II 8 10 103 42 60 168 9] 94 109 12 6 9 II 104 ,, 43 61 169 [10] 95 no '3 ii. 105 37 44 62 170 [": 96 m 14 I 10 12 106 jj 45 63 171 [12] 97 112 15 13 107 4 46 64 172 [13] 98 "3 16 II 108 jj 47 ,, 173 viii. 99 n4 17 2 12 14 109 jj 48 65 174 ,, lOI "1 18, 19 ^ 15 no, III 3J 49 66 175 ,, 102 116 20 3 13 16 112 50 67 176 :, 103 117 21 17 "3 ii 51 68 177 JJ 104 ,, 22 18 114 5 52 69 178 I 105 118 23> 27- 24 4 H 19 "5 S3 70 179 ,, 106 )) 26 20 116 ,, 54 ,, 180 )J 107 119 32 5 I's 21 117 ,, 71 181 )J 108 120 33- 40 39 6 16 22 118 ,, 55 ,, 182 ii 109 ,, 7 17 23 119 ,, 56 72 183 [Lx.]' no 121 41 24 120 57 ,, 184 42 idi. 18 121 „ 58 ,, 'll 4 "3 122 43 44, 46- 50 51- 54 55 56 57 60, 62- 67- 72 73, 75- 78 l^- 83 84 85 86 87 88 89 I 19 25 122 6 59 73 186 ,, 114 123 45 49 2 3 20 21 26 27 28 123 124, 126 125 7 vi. 60 61 74 75 187 188 189 X. xi. "5 116 117 124 125 126 S3 ,, 29 30 31 127 128 I 62 63 76 77 190 191 J) 118 "9 127 128 4 22 129 „ 64 78 192 iJ 120 129 32 33 34 P 37 38 39 40 41 42 43 44 45 .46 47 48 49 130 „ 65 79 193 a 121 130 ! ) " 131 „ 66 80 194 a 122 131 61 66 71 74 77 -82 iv. I 2 3 JJ >3 4 J, jj 23 24 26 27 J) 28 29 30 31 32 132 133 134 135, 137 138 139, 141, 143 144, 146 147 148 149 150 151- 154 155, '57 158 136 140 142 145 153 5, 2 3 J) J) 4 5 ,, 6 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 81 82 84 85 86 87 88 89 90 91 92 93 94 95 96 196 197, 199, 201 202 203 204 205 206 207 208 209 210 211 212 213 123 124 198 ,, 125 200 Art. primus [I] 2 3 4 5 6 I [Art.]secundus I ,, xii. 132 133 136 137 138 140 143 145 147 149 150 151 152 153 155 134 135 90 91 92 93 V. I 33 5° 156 83 97 98 214 215 [Art.] quartus [Art. ] tertius 2 34 s't- vii. 84 99 MOEWSON AND GIBB, EDINBUKGH, PEINTEES TO HEE MAJESTT'S STATIONEET OyFIOE. CONCORD A:NrCE TO SWEDENBOHa. A. The letter A, sounded as in father. H. 2412. (Words of the celestial class in the Hebrew Word are characterized by the vowels U (00) and 0, and to some extent by A.) S. 90'-. The vowels A, 0, and U (00) are used in the third Heaven because they give a full sound. T.278. Aaron. Aharon. A. 2826". 'The house of Aaron'=good of love 9806^ 111. E.r "- 3325'. The Levites were given to Aaron because Aaron =the Lord as to the priesthood, that is, as to Divine Love. 3SS&K ". 5307^. 43 n*. Aaron at heart worshipped an Egyptian idol. 9806". 1 040 1. 6940. 'Aaron' = the law Divine as to truth ; 'Moses,' as to good. 6998. 'Is not Aaron the Levite thy brother ?' = doc- trine of what is good and true. For Aaron represents the Lord as to Divine good or the priesthood ; here, however, before he had been initiated into the priesthood, he is the doctrine of what is good and true, wherefore it is said that he was 'for a mouth' to Moses, and Moses was 'for a god' to him. For by Moses is represented the Lord as to Divine truth that proceeds immediately from Him ; hence by Aaron [is rep.] Divine truth that proceeds mediately from the Lord, which tnith is the doctrine of what is good and true. The truth that Moses here reps, is that which cannot be heard or perceived by man, but the truth that Aaron reps, is that which can be heard and perceived by man. Hence Aaron is called ' the mouth, ' and Moses his 'god.' Hence also Aaron is called 'the Levite,' for 'Levite' = the church's doctrine of what is good and true, which ministers to and serves the priest- hood. 7009. 7270*. 7053. 'And Jehovah said to Aaron' =the truth of doctrine, and perception therein from the Divine. 7058. 'And Moses told-irerficam<-Aaron'=influx of trath that proceeds immediately from the Lord's Divine into truth that proceeds mediately. 7063. 'And Aaron spake all the words that Jehovah spake to Moses '= doctrine thence from the Divine. 7089. 'And aftei-wards came Moses and Aaron'=the Divine law and doctrine thence. . . By the Divine law that Moses reps, is understood the Word such as it is in A its inward sense, thus such as it is in the Heavens ; but by doctrine is imderstood the Word such as it is in its literal sense, thus such as it is on earth. Ex. 7104. 'Wherefore do ye, Moses and Aaron, draw away the people from their works ?'=that their Divine law and doctrine wUl not release them from troubles. ' Moses ' = the Lord as to Divine law, and ' Aaron' = the Lord as to doctrine thence. 7184. Aaron and his families rep. those things that belong to doctrine. 7226. 'And Jehovah spake to Moses and to Aaron' = instruction anew from the law Divine and at the same time from doctrine. 7230*. 'Aaron took to himself Elisheba ... for a woman '= doctrine of the Church, and how good and truth are therein conjoined. 723 1". ' Aaron '= what is outward of the Spiritual Church, and 'Moses,' what is inward. Ex. 7239. 'This Moses and Aaron'=that this was from the law, that is from the Divine, and from doctrine thence. 7269. 'And Aaron thy brother shall be thy prophet ' = doctrine thence, (i.e., from the law Divine.) 7270. 7285. 'And Aaron [was] a son of three and eighty years' = the state and quality of doctrine. 7381. 'Say to Aaron '= influx of inward law into outward law. The doctrine of what is good and true that Aaron reps, is nothing but outward law existing from inward law, that is, through inward law from the Divine. ^. Inward law that Moses reps, is truth accommo- dated to Angels, and outward law, that Aaron reps, is truth accommodated to men. Ex. 7390. 'And Pharaoh called Moses and Aaron'=pre- sence of law Divine. . . Moses reps, inward, and Aaron outward law. 7517. 'And Jehovah said to Moses and to Aaron' = instruction anew. . . Trath that proceeds from Jehovah is rep. by Moses and Aaron, inward trath by Moses, and outward by Aaron. 7656. 7656. 'And Moses and Aaron returned unto Pharaoh' = presence of truth Divine thence. 7825. 'Jehovah said- to Moses and Aaron '= informa- tion through truth Divine. . . Moses reps, ti-uth proceed- ing from the Divine immediately ; Aaron, mediately. 8404. '(They murmured) against Moses and against Aaron Aaron Aaron ' = [against] truth Divine. Moses reps, truth Divine proceeding from the Lord immediately, thus inward; and Aaron, truth from the Lord proceeding mediately, thus outward. 8437. 'And Moses said unto Aarou'=influx of truth Divine proceeding immediately from the Lord through truth Divine that [proceeds] mediately. 8529. 8441. 'Aaron spake to all the company of Israel' = instruction from the Divine through influx, {i.e.) from the Divine through truth proceeding from the Lord mediately, which is rep. by Aaron. 8588*. In the inward historical sense, Moses and Aaron do not rep. tnith Divine, but the religiosity of that nation whose leaders and heads they were. 8603. ' Moses, Aaron, and Hur ' = Divine truths in suc- cessive order. 'Moses ' = Divine truth proceeding imme- diately; 'Aaron, 'Divine truth proceeding mediately; and 'Hur,' Divine truth proceeding mediately through that again. 86S1. 'And Aaron came and all the elders of Israel' =things of the church that are primary. Aaron reps, truth of docti-ine. 8802''. They who are intermediate between the celestial and spiritual kingdoms were rep. by Moses and Aaron, who were permitted to go up the mountain. 8841. 'Come up thou and Aaron ' = conjunction with. truth from the Divine, inward and outward. 92232. Aaron and his sons, who filled the office of the high-priesthood, represent the Lord. 9374. 'Thou and Aaron ' = the "Word in the inward and outward sense. Moses reps, the Word ; and when Aaron, who was his brother, is joined to him, Moses then reps, the Word in the inward sense, and Aaron in the outward. 9403. ' And there went up Moses and Aaron, Nadab, and Abihu' = the Word in the inward and outward sense, and doctrine from both. 9424. 'Behold Aaron and Hur with ye' (the elders) = doctrihe of truth from such a Word. Aaron here reps. doctrine of truth from the outward sense of the Word alone, because, by the elders, over whom Aaron was set as a head below the mountain, were sig. those who are in the outward sense of the Word. ■*. The doctrine here rep. by Aaron and Hur, being from the outward sense of the Word alone, without the inward sense, was merely idolatrous ; wherefore it is said of Aaron, by whom such doctrine was represented, that he made an idol, or 'golden calf.' 9477. By Aaron as high-priest was represented the Lord as to good of love ; and by his garments, especially by the ephod, was rep. truth of faith that is from good of love. 9506°. That man is heard and his worship received when he has been cleansed from evils, was represented by Aaron's not entering into the holy place within the veil until he had expiated hiniself and the people. 9670'. The priestly office that Aaron filled, rep. the Lord as to Divine good. . The process of the glorification of the Lord's Human even to Divine good, is described in the inward sense, and was exhibited before the Angels, when Aaron went through these [initiatory rites]. °. After these had been gone through, Aaron re- presented the Lord as to Divine good. 9786. 'Aaron and his sons shall set it in order'=per- petual influx from the Lord. . . By Aaron was rep. the Lord as to Divine good, and by his sons, as to Divine truth. loooo. E.soa*. 9806. 'And thou, make to draw nigh unto thee Aaron thy brother ' = conjunction of Divine truth with Divine good in the Lord's Divine Human. Moses . . . reps, the Lord as to Divine truth, . . . Aaron, as to Divine good. ■ . Aaron was chosen to fill the priestly office because he was the brother of Moses, for thus there was simul- taneously represented the brotherhood of Divine truth and also of Divine good in Heaven. 9810. ' Aaron' = a representative of the Lord as to the Divine Celestial, . . . which is the Divine of the Lord in the inmost Heaven. 9813. 'Sons of Aaron' = the things that proceed from the Divine Celestial. 9900. ' And Aaron shall carry the names of the sons of Israel ' = the preservation by the Lord of good and truth as to every quality. . . Aaron reps, the Lord as to Divine good. 9924. 'And it shall be upon Aaron' = a representative of the Lord. Aaron here reps, the Lord as to those things that concern evangelization and worship. 9928. By Aaron was rep. the Lord, and by his office, all the work of salvation ; and on man's part, worship. 9936. 'And it shall be upon the forehead of Aaron' = from the Divine love of the Lord. Aaron reps, the Lord as to Divine good, which is the good of his Divine love. 9937. 'And Aaron shall carry the iniquity of the holy ones ' = removal thereby (i.e. by the Divine love) of fal- sities and evils with those who are in good from the Lord. Aaron reps, the Lord as to good of love. 9939. 'And it shall be upon the forehead of Aaron constantly ' = a representative of the Lord's love for ever. . . . Aaron reps, the Lord. 9946. 'For the sons of Aaron ' = Divine truths pro- ceeding from the Divine good of the Lord in the Heavens. It is said in the Heavens, because it is the Divine of the Lord in the Heavens that was represented by the priestly office of Aaron and his sons ; Divine good in the Heavens, by the priestly office of Aaron, and Divine truth from Divine good there, by that of his sons. Ex. 9952. 'And thou shalt put them on Aaron thy brother' =such a state of Divine good in the spiritual kingdom. ... By Aaron was rep. the Lord as to Divine good, thus also Divine good that is from the Lord ; and by his gar- ments, the Lord's spu-itual kingdom joined to His celestial kingdom. ggSg''. Aaron in his garments represented the Lord as to Divine good in the Heavens, Aaron hims^f, the Lord as to the Divine celestial there, and his garments, as to Aaron Abaddon the Divine spiritual there, proceeding from the Divine celestial. A. 10067. 9985. In the inward sense of this chapter the glorifica- tion of the Lord as to the Human is treated of, which is sig. hy the inauguration of Aaron and his sons into the priestly ofSce. 1 00 1 7. The priestly office that is represented hy Aaron is the work of the salvation of those who are in the Lord's celestial kingdom, . . . but the priestly office represented by the sons of Aaron is the work of the salvation of those who are in the Lord's spiritual kingdom most closely proceeding from His celestial kingdom. '. 10067. ' ■'^'1*1 thou shalt sprinkle upon Aaron, and upon his garments ' = reciprocal unition of Divine good and Divine truth in the higher Heavens. Aaron reps, the Lord as to Divine good, which is the Divine good of the Lord in the celestial kingdom, or, what is the same, in the higher Heavens ; and the garments of Aaron are a representative of the Lord's spiritual kingdom joined to His celestial kingdom. 10082. 'And thou shalt put all things upon the pahns of Aaron, and upon the palms of his sons ' = acknowledg- ment in the Heavens that those things are of the Lord and from the Lord. . . Aaron and his sons represent the Lord as to Divine good and Divine ti-uth thence proceeding. 10118. 'And thou shalt do to Aaron and to his sons thus'=this representative of the Lord's glorification, and His influx into the Heavens and into the Church. Aaron reps, the Lord as to Divine good, and his sons, the Lord as to Divine good spiritual. 10198. 'And Aaron shall [burn] incense upon it'=the elevation by the Lord of worship that is from love and charity. . . Aaron as high-priest reps, the Lord as to Divine good, and as to the work of salvation. 10202. 10239. 'And Aaron and his sons shall wash out of it' =a representative of the pm-ification and regeneration of man by the Lord. . . Aaron reps, the Lord as to Divine good celestial, and the sons of Aaron, the Lord as to Divine good spiritual. 10278. 10249^. Since the Lord is understood by Aaron in a representative sense, therefore by 'the seed of Aaron' are specifically understood those who are in the Lord's Celestial Kingdom, and also by 'their generations,' those who are in His Spiritual Kingdom. 10278. 'And thou shalt anoint Aaron and his sons' =inaugm-ation to rep. the Lord in both kingdoms. 10397. 'And the people was gathered together to Aaron '=that it betook itself to the outward things of the Word, of the Church and of worship, separated from what is inward. . . The reason why this is here represented by Aaron, is that he was the head of that nation in the absence of Moses. Ex. 10401. 10468. 'And Moses said to Aaron' =perception from what is internal about such an external. 10480. 'Because Aaron had made it (the people) dis- solute'=that this [will be done] by the outward things that they will love. . . Aaron reps, what is outward. 10512. 10692. 'And Aaron and all the sons of Israel saw Moses' =the perception-appercep^io-of those who are in the outward things of the Church, of worship and of the Word, without inward things. 10696. 'And Aaron and all the princes in the assembly turned back to him '= the piincipal ones who are in out- ward things, and yet might rep. inward things. S. 71. In the AVord in Heaven for 'Aaron' there is 'priesthood,' and for 'David,' 'royalty,' both of the Lord. M. 21. Why a bridegroom there is dressed like Aaron. Abaddon. Abaddon. A. 7643"". 'Abaddon' is perdition. S. 13'. 'They had a king over them, the angel of the bottomless pit, whose name is Abaddon or ApoUyon' =that their falsities were from Hell, where they are merely natural and in their o^vn intelligence. R. 440. 'Abaddon' in the Hebrew signifies one who destroys, and the destroyer ; in like manner 'ApoUyon' in the Greek. 111. E.563. B. 93. I called them Abaddons or ApoUyons. T. 182^. T. 310. Such are called Abaddon or ApoUyon, that is, the destroyer. 628^. Abaddon and ApoUyon = the destroyer of the Church by falsities. Abate. See under Remit. Abdomen. Abdomen. A. 1 120. Breathing then receded more towards the abdomen. D.3324. 5386. When such spirits are present they induce a sensible anxiety in the part of the abdomen immediately below the diaphragm. 5724. See also 5378^. 9235. The inhabitants of the moon speak from ail- collected in the abdomen. See also 9234. D. 3241-3245. 10382. Chastising spirits induce » pain in the region of the abdomen of the inhabitants of that earth who think and do eviUy. 10492^. (The contraction of the abdomen that is caused by a sad state of mind. ) D. 3662. When the popes sit in the consistoiy they feel something creeping and turning about in the abdomen when anyone else says what is approved of 3997. The anxiety of very deceitful spirits caused a pain in the region of the abdomen. Abel. Abel, Habel. A. 325. 'Abel' = charity, which is love towards the neighbour. 341. 350. 366. 436. 916^. 8093^. 326. 'The offering of Aber=the worship of charity. 329. 'Cain killing Abel his brother' =the extinction of charity with those who separate faith and set it before charity. 369. 436. 2417=. 3325"- 354. 'Jehovah had respect to Abel and to his offering' =that aU things of charity and of its worship were pleasing to the Lord. Abel Mizraim Able 8902". ' The blood of Abel ' = the extmetion of charity. E. 32929. 'Eighteous Abel ' = those who are in good of charity. 8173. ' Abel '= celestial love, or what is the same, good conjoined with truth. Abel Mizraim. Avel Mizraim. A.6543. Abhor. See under Horror. Abib. Abib. A. 8053. ' The month Abib ' = the beginning from which are all the following states. 9291. 'The month Abib ' = the beginning of a new state. 10658. 'Abib,' being the iirst month of the year=the beginning of a new state. 10659. Abihu. See Nadab. Ability". See Able, and Power- Virtus. Abimael. Abimaei. A. 1245. Abimelech. Abimekch. A. 2497. 'AbimelecbthekingofGerar'=the doctrine of*faith. 2504. 2513. 2516. 2519. 2520. 2547. 2565. 2571- 2583- 2720''. 2509. 'Abimelech'=the doctrine of faith looking to rational things. 2510, Ex. 2540. 2581. 3365. 3391. 3393- 3447- 344?. 2533. 'Abimelecli'=:doctrinelookiugtorational things, or what is the same, the rational things of doctrine. 2586. 'The house of Abimelech '= the good of the doctrine of faith. 27 19. 'Abimelech and Phiool' =human rational things from scientifics. 2720. 2720". 'Abraham gave flock and herd to Abimelech' = Divine goods implanted in rational things of doctrine. «. 'Abimelech and Phicol returned to the land of the Philistines ' = that still they had no part in doctrine. 3392. They who are being regenerated and are becoming men of the Spiritual Church are meant by 'Abimelech,' that is, they who are in the doctrine of faith, and have regard to truths in knowledges. 3393. (In the highest sense 'Abimelech' reps, the Lord as to doctrine that has regard to rational thmgs.) 3401. 3414. 'Abimelech,' as king of the Philistines, = doc- trine without life. 3447- 'Abimelech, Ahusath and Phicol' = those who are in the literal sense of the Word, and thence in the doctrinal things of faith. . . These are they who make faith the essential thing, and do not indeed reject charity, but postpone it, thus set doctrine before life. . . 3451. 3469. 3459- In the good of truth are they who are here represented by 'Abimelech.' Ex. D. 430. These spirits are represented by 'Abimelech.' E. 537°. 'Abimelech' king of Gerar or of the Philistines = those who place salvation in mere truths without good of life. Able. Posse. A. 1271. Spirits who supposed they were able to do all things. 6571. The man who is alienated from good and truth intends nothing but evil, for he is not able to intend what is good. 6665. The infernals are not able to do what, is good, because it is repugnant to them. W. 30. There is in man the ability to love, although he does not exercise it. . . P. 88. Ability in itself is Divine. Ex. . For all ability there must be opportunity. T. 56. The Posse and VelU of God are one. Ex. 521^. It is said they are not able, because the inward will of their mind is adverse. D. 662. When a spirit confesses that he is not able to desist from evil he is vastated until he is able. . . 1377. See 1794. 2206. D.Min.4750. 4020. They said they could not by any possibility desist . . . Abode. Domicilium. A. 939. The abodes of the evil there. 950. 7988*. The angelic abodes shine like the stars. 111. 8030. The inhabitants of Jupiter call the starry heaven the abode of the Angels. loSioe. The evil there introduce themselves into the abodes of the good. H. 39. This inmost degi-ee is the Lord's very abode with man . . . J. 25^. 177- Since Angels are men they have abodes, etc. D. 4181. On abodes. . . The abodes of my maternal ancestors there. Abode. Mansio. A. 640. 'The mansions' in the ark = the two parts of man, which are the will and the understanding. 644. 644. The heavenly societies are called by the Lord 'mansions.' 953- I was led through some of the mansions of the first Heaven . . . 1273. Souls recently from the world are taken by the Angels round many mansions, which are separate Societies ... ". I also have been led through mansions 1523- 2757- 6210. D.299. 2339- 'They turned in to him ' = abode. 2762 Where there is an abode of the intelligent and wise, chariots and horses continually appear. .^'''^^}^' ^^^'^^ *^^''^ '^'■'^ ^° °i™y Heavens, which in the Word are called 'mansions.' 4949- There are many who have abodes under the soles of the feet . . . Abolish Abomination 8269. 'We will make om' abode with him' = to dwell in Ms good. 10153"^. 8721. To have an abode with those of the Spuitual Clmrch. Sig. . The abode of the Lord with man is in the good that is in Mm. 9372''. 'King's houses' = the abodes where the Angels are, and in the universal sense, Heaven. 10769. Windows according to the number of mansions or chambers . . . H. 183. On the habitations and mansions of the Angels. Gen. art. J. tf. Hence it is that the angelic abodes are indeed in Heaven and to the sight are separate from the abodes where men are, but still they are with man in his affec- tions of good and ti'uth. 111. W. 205^. (Comparison made mth a colunm divided into three degi-ees or stories. ) 240^. These two faculties are the Lord's abode in the human race. . . But the Lord's abode is closer -Bith a man in proportion as the man opens the higher degrees by means of these faculties. T. 138. An abode is given them. 152. Stairs from story to story. 296. The human mind is like the three stories of a house. 242. 186. 395-. Ex. 339'=. The Lord then makes His abode with him. 611. The rooms of that house that are undergrormd. D. 297. That they who are elevated from the Lower Earth into . . . Heaven have mansions most exactly allotted to them. Gen. art. 298. The celestials who are in some mansion are at once able to feel and perceive whether it agi'ees with their character . . . and also in what place of the mansion . . . they can have consociation. 308. That they who are led to their mansions seem to be carried about . . . They suppose themselves to be borne in a chariot, and so to be earned about as it were through labyrinthine ways, backwards and forwards, in order that they may come to the mansion where are they who have almost the same character. 309. 310. 313. That those who have not come so recently from the bodily life can be admitted into the mansions of a more inward Heaven, yet in another way. 4142. On mansions. (Of doves, etc.) Abolish. Abolere. Abolition. AboUtio. A. 59. Cupidities and falsities cannot be abolished in a moment . . . 868. Kot a single evil or falsity is so dispersed as to be abolished . . . 887. 4904=. Why the Lord abolished representatives? 5136=. E.70O-". ^. J. 65. On the former heaven and its abolition. Gen. art. R. 102. Falsities and evils in man are not abolished, but removed, and when removed they appear to be abolished. Sig. T. 539^. Sins are not abolished, but removed . . . Abominable. AbominabiHs. Abomination. Abominatio. A. 622. ' Abominable ' = filthy cupidities. 2272. Evils are then regarded as abominable. 2454''. 'The abomination of desolation ' = tlie state ot the Church when there is no love and charity, foi" then abominable things reign. 3652. 'The abomination of desolation ' = the vastation of the Church. Ex. 5702. 'An abomination to the Egyptians ' = that they are in what is opposite. Ex. 6052. 'The abomination of the Egyptians ' = the separa- tion of scientifics. Ex. 7319. Nothing is more abominable there than profaned truth . . . 7454. ' Abomination ' = infernal noisomeness and de- filement. 8904^. Hence it is that adulteries are so wicked, and are called abominations. Life 77. Still more has he religion who abominates them (adulteries). 95. At last he abominates it. P. 33^. He who abominates them as so many dusky and burning devUs . . . R. 728. 'Abominations' = profanations of what is holy. 729. D. 1005 et seq. Des. 891. 'The abominable' = those who are in all kinds of evils for 'abominations' in general = the evils named in the last six commandments. 111. 924. 'To work abomination ' = to do evils, for ' abomi- nations '= evils of evei-y kind, especially those named in the decalogue. M. 80'. 'The abomination of desolation ' = the falsifi- cation and deprivation of all ti'uth. T. 135^. Hence is the 'abomination of desolation.' 179, Gen. art. See B.74. 380^ These abominations (Arianism and Socinianism). D. 3768. Four wicked abominations at once are thus committed. Enum. E 405**. 'The abomination of devastation' = the devastation of the Church, which is eff'ected when there is no longer any truth or faith, because no good or charity. 556". 'Abominations from between the teeth' = adulterations of the knowledges of good. 653-'. ' Abomination before Jehovah ' = every evil against the Divine itself. 659™. 'An abominable branch' = truth falsified. 684". 'The bird of abominations' = faith alone. Ex. Abort Abraham 1045. 'Abominations' = profanations of good. Def. and Ex. 5 Mem. Rel. 21. On the abomination of desolation. Gen. art. See also preface to Inv.N.C. 22. These Satanic spiiits are called the abomination of desolation because they are all in falsities as to faith and in evils as to life ; the inner things of their minds are infernal, and the outer things are as it were heavenly by virtue of feigned morality. 23. The abomination of desolation on earth also. Eep. Abort. Abortiri. Abortion. Abortus. A. 9325. 'There shall not be one aborting or barren in the land ' = that goods and truths shall proceed in their order in continuous progression. Ex. and 111. ■*. "Wliat belongs to abortion and sterility in the spiritual sense is perversions of good and truth, also the vastations and denials of them. 111. W. 345'!. The flocks and herds miscarried. About. See Around. Above. Super, Superius, Supra. A. 1265. Spirits above the head. 1380. 20931^. The inward man is above the rational. 2196'^. Divine things are above the understanding of human rational truth. 2531^. "What is Divine is above all understanding and thought . . . 2533-. Ex. 5110^ 3108'^. Although it seems to him that he is rational above all others. 3641. That is below to the infernals which to the celestials is above, and that is above to the infernals which to the celestials is below. 5084"*. What is spiritual and celestial is within 01 above natiire. H. 1 1 6. 5316. 'To set over ' = dominion. 5652. ' Over ' = serving and ministering. 6393. Such persons place blessedness in being over the Angels. 6692^. To elevate themselves above others . . . 7004^. The Diidne truth that proceeds immediately is above all angelic understanding. 8443^. 7270^. The first two degrees of Divine Tmth are above the Heavens. 7814-7821. Man is so created that he can look upwards, or above himself, and also downwards, or below himself. Ex. 8306. Heuce it is that Heaven appears above, and Hell below. 8325. Everything inward is there presented to view representatively as above, and what is outward as below. Eefs. 8328. The Divine regarded in itself is above the Heavens . . . 2^ j-lje Divine above the Heavens is Divine Good itself. 9128^. Their inward man is closed above and opeu below. See under Close. 9895. ' Above ' = within. 9961. R.900, Ex. E.595, Ex. 9946. The Lord Himself is above the Heavens . . . His Divine above the Heavens cannot be represented, because it is infinite . . . 9956. 10579". H. 532^. If the higher things of the mind are closed above . . . P. 162. Tlie Lord appears above Heaven as a sun, but the truth is He is in it . . . R. 809. The Lord being above the Heavens as a sun does not speak to the Angels thence, but flows in. 876^. These ancient Heavens are above the Christian Heaven. T. 103. This limbus is below with those who come into Heaven and what is spiritual is above, but with those who come into Hell the limbus is above and what is spiritual below. D. 4669. They who are above see and perceive all things below, but they who are below perceive and see nothing of the things above, that is, within. 5869. That they who are above give light to those who are below, when they agi'ee. Abrara. Abram, Abramns. Abraham. Abraham. A. 64. The Church signified by 'Noah' continued to the time of Abram. . 'Abraham' represented saving faith. 66. The first style of the Word is used up to the time of Abram. . . The historical style is used from the time of Abram. "-. I025'\ 'Abraham' represented celestial love, 'Isaac,' spiritual love ; these are of the inward man ; 'Jacob' represented the same, but of the outward man. 111. *. Since 'Abram' represented love or saving faith, 'his seed' means all in the universe who are in love. 111. '. Celestial love represented by 'Abraham' is as the father of spiritual love represented by 'Isaac,' for the spiritual is born from the celestial. 10326. 'Abraham, Isaac and Jacob' mean all who ar in love. 1197I Because 'Abraham' represented the celestial things of faith, he sojourned in the land of the Philistines, and entered into a covenant Avith them. 1355- 'Abram,' 'Nahor,' and 'Haran' were persons, from whom nations also were named that were idolaters. 1358- 1362, Ex. 1356. Abram was an idolater and knew not Jehovah. 1360. 1359. 'Abram, Nahor and Haran,' as nations, = idolatrous worships. 1363. 1366. In consequence of being idolaters, and not knowing Jehovah, or what is the good and truth of Abraham Abraham faith, Terali and Abram were better fitted to receive the seed of truth than others in Syria with whom knowledges still remained . . . 1369. 'Abram and Nahor took wives ; the name of Abram's wife was Sarai' = the marriages of evil with falsity in idolatrous worship. 1373. 'Terah took Abram his son, and Lot . . . and went forth with them from Ur of the Chaldees to go into the Land of Canaan ; and they came even to Haran, and remained there' =that those who were in idolati'ous worship were iustracted in celestial and spiritual things of faith, in order that a representative Church might exist therefrom. 1375. 'Terah died in Hai-an' =the end of idolatry and the beginning of a representative Church by Abram. 1401. What is said in this chapter about Abram reps, the Lord's state from earliest childhood to adolescence. 1402. "What is said about the sojom'n of Abram in Egypt=the Lord's first instruction. 1404. 'Abram,' in general, reps, the Lord ; specifically, the celestial man. 1407. 'Abram' reps, the Lord. 1420. 1543. 1906. 2769. 2780. 2862. 2915. 1409^. The Representative Church began with Abram. ^. 'Abram' reps, the Lord, and therefore also the celestial man ; Isaac, the Lord and thence the spuitual man, and Jacob the Lord and thence the natural man corresponding to the spiritual. 1410. 'Jehovah said to Abram' = the very first act of taking notice. 141 1. The land of his birth, from which Abram went out, was idolatrous. 1426. By Abram is represented the Lord as to His human essence ; aftei-wards as to both the human and the Divine essence, and then he is called Abraham. 1432. 'Abram took Sarai his wife' = good to which truth was adjoined. Ex. 1433. 'Abram' here means the Lord when He was a child. 1440. 'Abram went through the land to the place Shecheni' = the Lord's second state. Ex. 1446. 'Jehovahseenby Abram' = thatJehovahappeared to the Lord when as yet a child. 1461. 'And Abram went down to sojourn in Egypt' = instruction in knowledges from the Word. 1479- 1502. 111. 1542- 1485. 'Pharaoh treated Abram well for her sake' = that soientifics were multiplied with the Lord. 1491. 'And Pharaoh called Abram' = that the Lord remembered. lo; The Lord's outward man or human essence is represented in this chap, by 'Lot,' His inward man or Divine essence, by 'Abram.' 1568. 1590. 1543. 'Abram went up from Egypt' = from scientifics, which left the Lord. 1545 ' Abram ' = what was celestial in the Lord, thus 'he and his wife- = the celestial truths then in the Lord. 1549. 'Abram was very heavy-f/razjis-with cattle, silver and gold' = the goods, truths, and goods from truths with which the Lord was then enriched. 1563. 'Lot going with Abram' = the outward man that was with the Lord. ". Signification of the separation of Lot from Abram. 1 57 1. 'A dispute between the shepherds of Abram's cattle, and the shepherds of Lot's cattle' =that the inward man and the outward man did not agree. 1572. 1576. 'And Abram said unto Lot' = thus said the inward man to the outward . . . Abram reps, the inward man relatively to Lot, who is that in the outward man which is to be separated. . The things that agi-ee are 'Abram,' even those in the outward man, for these constitute one thing with the inward man, and belong to it. 1596. 'Abram dwelt in the land of Canaan ' = that the inward man was in the celestial things of love. 1602. 'Jehovah said to Abram' = that Jehovah thus spake to the Lord. 1615. 'Abram pitched his tent and came and dwelt in the oak grove Mamre, which is in Hebron ' = that the Lord came to a still more inward perception. 1655. 'Abram the Hebrew' = the rational man. 1 700. ' Abram the Hebrew ' = the interior man to which the inward or Divine man is adjoined. 1701. 1707. 1702. Why Abram is here called 'the Hebrew.' I732<=. 1707. 'Abram heard that his brother was made cap- tive' = the interior man perceived in what kind of state the outward man was. 4. 'Abram' here = the inward man in the interior or middle man. 1713. (Abram) = the rational man. Ex. 1732. 'Abram blessed God Most High' = that the Lord's interior or rational man had enjoyment of goods from His inward man. 1741. ' Abram' = the Lord's rational. ' In the t\vo preceding chapters 'Abram' repre- ented the Lord and His state in childhood ; in this chapter he reps, the Lord's rational, and is then called 'Abram the Hebrew.' No other Abram is understood in this chapter than 'Abram the Hebrew.' The Spiritual of the Lord that was adjoined to the inward man is 'Abram the Hebrew,' but the Celestial is represented by Melohizedek. 1749. Abram here reps, the Lord now a conqueror. 1750 'Lest thou shouldst say, I have enriched Abram ■ = that hence the Lord derived no strength. 178? 'After these words the word of Jehovah came to Abram in vision' = that after combats in childhood there was revelation. 1790. 'Abram said, Lord Jehovih' = the Lord's per- ception ; 'Abram' is the interior man, 'Lord Jehovih,' the inwird relatively to the interior man. 1798. 'Abram said, Lo to me Thou hast not given seed' ='that there was nothing inward of the Church. Abraham Abraham 1834. Abraham is not known in Heaven. 1876. 1989. 26589. 1835. 'Aljram drove them away' = the Lord put them to flight. 1838. 'Sleep fell upon Abram' = that the Church was then in falsitiea. 1864. 'Jehovah made a covenant with Abram' = the conjunction of the Lord's interior with His inward man. 1865. 'The seed of Abram' = love and faith thence, thus all who are in charity and faith in the Lord. 1890. In this chapter 'Abram' is the inward man of the Lord, who is Jehovah. 1894. 1898. i960. 1893. 'Abraham, Isaac and Jacob' rep. the inward, the rational, and the natural man. 1950, Ex. 1919. 'Abram said to Sarai' = perception. The Lord's perception is signified by 'Abram said to Sarai,' but thought from perception by 'Sarai said to Abram.' 1963. 'Abram was a son of eighty years and six years' = the Lord's state as to celestial goods acquired through the combats of temptations. 1965. Hence it is that 'Abram' also reps, the celestial Church and the celestial man, as well as what is celestial itself. 1988. 'Abram was a son of ninety years and nine years' = the time before the Lord fully conjoined the inward man with the rational. '. The reason of Abram' s long waiting in the Land of Canaan before Sarai had a son was that he thereby represented the union of the Lord's Divine and Human Essence, and in fact that of His inward man, which wa^ Jehovah, with His Rational. 2636'. 1989. That Abram sigs. the Lord in that state and at that age is evident from what has already been said about Abram. In the inward sense Abram reps, the Lord, for no other Abram is understood in Heaven when he is named in the Word. They who have been born within the Church, and have heard about him from the Word, do indeed know of him when they enter the other life, but as he is like any other individual, and cannot be of any help to them, they no longer concern them- selves about him ; and they are informed that by Abram in the Word no other is understood than the Lord. But the Angels ... are altogether ignorant of Abram, where- fore when the Word is read by man, and Abram is mentioned, they perceive no other than the Lord, and at these words they perceive the Lord in that state and at that age, for here Jehovah speaks with Abram, that is, with the Lord. 2077. 3703''. 1992. 'I am God Shaddai,' in the sense of the letter, sigs. the name of Abram's god. Ex. '. Hence it is evident that Abram in his youth was like other gentiles, namely an idolater, and that even yet, when he was in Canaan, he had not rejected from his mind the god Shaddai, by which name the Lord was first represented to Abraham, Isaac and Jacob. 1998. 2010. 2559. 3667. 1996. 'Abram' here reps, the interior man. Ex. 2009. 'Thy name shall no more be called Abram ' = that He would put off the Human, and 'Abraham shall thy name be ' = that He would put on the Divine. 2010. That Abram served other gods and worshipped the god Shaddai has been shown above, but as he repre- sented the Lord, and in fact His Internal Man, thus the Celestial of His love, therefore his former quality was to be destroyed, that is, the name Abram>as to be changed into another quality, by which he could represent the Lord. Therefore the letter H was taken from the name Jehovah, being the only letter in that name which in- volves the Divine, and signifies I AM, or TO BE, and was inserted in the name Abram. In Uke manner with Sarai. . . Hence it is evident that in the inward sense of the Word Abraham reps. Jehovah or the Lord. 1416'. 3251- 2061. A new perception of the Lord is expressed by 'God said unto Abraham,' as in other places. 2063^. The Divine good, which is love, and relatively to the universal human race is moroj:, was the internal of the Lord, that is, Jehovah, who in good itself ; this was represented by 'Abraham,' and the truth conjoined to the Divine good was represented by Sarai. 2069'. 2093. 2517. 2622. 2628. 2643. 2653. 2656. 2098. 'God went up from Abraham ' = the entrance of the Lord into the former state. 2106. 'Abraham a son of ninety and nine year3' = the state and time before the union of the Lord's Divine essence with His human one. 21 12. 'Abraham was circumcised and Ishmael his son ' = that when the Lord conjoined His human essence to the Divine one. He also conjoined to Himself the rest who become rational by means of truth, and saved them. 21352. Abraham's speaking with Jehovah about the overthrow of Sodom and Gomorrah = the Lord's interces- sion for mankind. 2143. The subject here treated of in the inward sense is the Lord and His perception, which was represented by the appearance of Jehovah to Abraham (in the oak- grove of Mamre). 2151. 'Abraham ran to meet them ' = that the Lord approached more closely to the things that were perceived. 2 17 1. 'Abraham hastened towards the tent to Sarah' = the Lord's rational good conjoined to His ti-uth. 2172. 2204. 2172. When Abraham speaks \vith Jehovah, he reps, the Lord in the Human . . . otherwise Abraham reps, the Lord's Divine Good . . . hence here, rational good. 2180. 2198. 2180''. Sacrifices emanated from the Hebrew Church to Abraham, Isaac and Jacob. 2I87''. 'Many shall lie down with Abraham, Isaac and Jacob ' = they shall enjoy the celestial goods which these names signify. 2193. The coming of Jehovah to Abraham = Divine perception for which the Lord prepared Himself, thus conjunction. Abraham Abraham 2198. ' Abraham and Sarah were old ' = that the Huiaan with the Lord was to be put off. 2213. 'Tlus time of life' denotes the time when Abraham would enter upon his hundredth year, by which year is signified the unition of the Lord's Human with the Divine, and of the Divine mth the Human. 2636. 2221. 'Abraham going with them ' = that the Lord still remained in perception with those things, or concerning mankind. 2225. 'Shall I hide from Abraham what I am doing?' = that nothing ought to be hidden before the Lord. Abraham reps, the Lord in that state. 2227. 'Abraham in being shall be for a nation gi'eat and numerous ' = that all good and all truth thence wUl be from the Lord. 2236. ' That Jehovah may bring upon Abraham what was spoken upon him ' = that therefore the human essence will be adjoined to the Divine essence. 2247. ' Abraham, he was still standing before Jehovah ' = the Lord's thought from the Human, that it was adjoined in the way that was said. 'Abraham' in this chapter is the Lord as to the Human. 2265. 2287. 2249. 'Abraham drew near and said ' = the Lord's thought from the Human which adjoined itself more closely to the Divine. 2264. 'Abraham answered and said' = the Lord's thought from the Human. 2288. 'Abraham returned to his place' = the Lord returned into the state in which He was before He perceived these things. 2360*. 'Abraham' in the inward sense is nothing but love itself, i.e., the Lord. 2456. 'Abraham rose up in the morning' = the Lord's thought about the last time. . 'And God remembered Abraham' = salvation through the unition of the Lord's Divine essence with His human essence. 2496. The sojourn of Abraham in Gerar=the instnic- tion of the Lord in the doctrinal things of charity and faith. 2504. 2500. 'Abraham journeyed thence towards the land of the south ' = the Lord's progress in the goods and truths of faith. 2501. 'Abraham' is the Lord in that state, as before. 2545- 2533. Abraham, when called 'the man '-i'tr = celestial truth, which is the same as doctrine from a celestial origin. 2559«. Since the first scientifics and the rational things therefrom were human with the Lord, being imbued with what was hereditary from the mother, thus were not purely Divine, they are therefore represented by Abraham' s first state. (/. e. when he was an idolater. ) See also 18 16. 2588. 'Abraham' = celestial good conjoined with spiritual truth (Sarah). 2604. Many of the Jews are there introduced to Abraham, Jacob, etc. B 2622. Abraham reps, the Divine Celestial or Divine good. 2628. Abraham reps, the Lord as to the Divine Celestial or Divine good. 2630. Abraham reps, the supreme Divine ; Isaac, the Divine Rational, and Jacob the Divine Natural. 2663. 'God said to Abraham' = the Lord's perception fi'om the Divine. 2673. 'Abraham rose up in the morning' = the Lord's clear perception fi'om the Divine. 2720. 'Abraham reproved Abimelech' = the Lord's indignation. 2726. 'Abraham sojourned in the land of the Philis- tines many days ' = that the Lord adjoined many things from the science of human knowledges to the doctrine of faith. 2768. 'And God tempted Abraham' = the most gi'ievous and deep temptations of the Lord. 2795. 'Abraham' here = the Lord's Divine, and 'Isaac,' His Divine Human. 2816. 2802. ' Isaac said to Abraham his father, and he said. My father, and he said. Behold me, my son ' = colloquy of the Lord from the love of Divine tnith with Divine good. 2816. 'And Abraham let go his hand '= temptation even to the last of power. 2818. Abraham inclined to the practice of sacrificing children. 2822. 'Abraham' here = the Divine good of the Lord's Rational or Human. 2829. 'Abraham lifted up his eyes and saw ' = the Lord's thought and intuition from the Divine. 2833. 'Abraham went and took the ram' = their deliverance by means of the Lord's Divine Human . . . When Jehovah or the Angel of Jehovah speaks with Abraham, Jehovah or the Angel of Jehovah is the Divine Itself, and Abraham is the Divine Human. 2836. 3017. 3032. 3061. 3064. 3119. 2841. 'The Angel of Jehovah cried to Abraham a second time out of heaven ' = consolation of the Lord still gi-eater. 2842'. That Jehovah swore to give the land to Abraham, Isaac and Jacob, or their descendants, in the inward sense sigs. confirmation that He would give the heavenly kingdom to those who are in love and faith in Him. These are they who are understood in the inward sense by the sons and descendants of Abraham, Isaac and Jacob. 2856. 'Abraham returned to his boys' = conjunction again with the former Rational. 2859. 'Abraham dwelt in Beersheba' = that the Lord is the doctrine of charity and faith itself. 29092. That Hebron was the region where Abraham, Isaac and Jacob dwelt. 2910. 'Abraham came to mourn for Sarah, and to weep for her ' = the Lord's state of grief on account of night as to the tniths of faith in the Church. Abraham 10 Abraham 2927. 'Abraham arose and bowed himself = the Lord's joy on account of a kind reception. 2946. ('Not to receive silver from Abraham') = not to wish to be redeemed by the Lord, but by themselves. 2950. 'Abraham bowed himself before the people of the land' = the Lord's joy on account of the goodwill of those who were of the new Spiritual Church. 2974. 'To Abraham for an acquisition ' = that they were accepted as being of the Lord alone, namely all the quality and quantity of regeneration, as to the good and ti'uth of faith, and thus as to all knowledges both interior and exterior. 2985. 2979. ' Abraham buried Sarah his wife ' = they received from the Lord truth conjoined with good. 2986". Abraham, when called, was a Gentile. 3016. 'Abraham being old came to days' = when the state was at hand that the Lord's Human should become Divine. 3017. 'Jehovah blessed Abraham in all things ' = when all things had been arranged in Divine order by the Lord. . . 'Jehovah' is the Lord as to the Divine Itself, and then 'Abraham' reps, the Lord as to the Divine Human ; wherefore when it is said that 'Jehovah blessed Abraham in all things, ' it is meant in the inward sense that the Lord, from the Divine Itself, arranged all things in Divine order in His Human. 3019. 'Abraham said to his elder servant of his house ' = the orderly arrangement and influx of the Lord into His Natural. 3030^ 'Abraham being old came to days, and Jehovah blessed Abraham in all thmgs' = when the state was at hand that the Lord's Human would become Divine, and that all things would be arranged in Divine order. 3031. From this it is evident that the land from which Abram came was Syria, where was the second Ancient Church, which was called Hebrew. 3032. 'Abraham said to [his servant] ' = the Lord's perception from the Divine. . . Abraham reps, the Lord as to the Divine Human, from which comes this per- ception. 3061. 'Jehovah God of my lord Abraham' = the com- munication of the Divine Itself which is the Father with the Divine Human which is the Son. . . Abraham reps. His Divine Human. 3064. 31 19. 3122^. 'Jehovah God will give tmth to Jacob, mercy to Abraham,' (Mic. vii. 20) where 'Jacob' stands for the Lord's outward man, 'Abraham' for the inward man as to the Human. 3235. 'Abraham added and took a woman' = the second state of the Lord which Abraham here represents. 'Abraham and Sarah ' = the Lord as to the Divine Celestial, and 'Abraham and Keturah,' as to the Divine Spiritual. 3236. 'Abraham' here reps, the Lord as to Divine spiritual good. 3239^. ' Abraham ' = the Lord as to Divine spiritual good, 'Keturah,' as to Divine spiritual truth conjoined to that good; hence their sons = common lots of the Lord's Spiritual Kingdom. Ex. 3245. 'Abraham gave all things that he had to Isaac,' in the highest sense = all Divine things in the Divine Rational, and in the relative sense, the celestial things of love in the Lord's Celestial Kingdom, for 'Abraham' is the Lord as to the Divine Itself. 3246. ' And to the sons of the concubines that Abraham had, Abraham gave presents ' = the spiritual [men and angels] adopted by the Lord's Divine Human. 3248. 'Abraham' here reps, the Lord as to the Divine Human. 3251. 'These are the days of the years of the lives of Abraham that he lived ' = the [end of the] representative state of the Lord as to the Divine Itself by Abraham. . 'Abraham' represented the Divine Itself called the Father, and the Divine Human called the Son, thus the Lord as to both, but it was the Divine Human from eternity from which existed and to which He reduced the Human born in time : this is the representation of the Lord by Abraham. 3253. 'And Abraham expired and died' = the end of the representation of the Lord by Abraham. See also 3230. 3259. 3263. 'Sons of Abraham ' = those who are in truth from the Lord, for 'Abraham' reps, the Lord as to the Divine Human also. 3280. 'Abraham begat Isaac' = from the Divine Itself the Divine Rational. 3305'. 'To recline with Abraham, Isaac and Jacob' = to be with the Lord ; and to be 'in Abraham's bosom' = to be in the Lord. 3708". 3373^. 'They said, We are the seed of Abraham; Abraham is our father ; Jesus said unto them, If ye were sons of Abraham, ye would do the works of Abraham' ... By 'Abraham' here, the Lord is under- stood, as everywhere in the Word. 33S1. 'Abraham hearkened to My voioe' = the union of the Lord's Divine essence with the human essence through temptations, for 'Abraham' is the Lord as to the Divine Human also. 3412. 'Abraham' here reps, the Lord's Divine Itself. 3419. Where 'days' denote states, 'Abraham his father' reps, the Lord's Divine Itself before He adjoined the Human to Himself ; when they denote times, 'Abraham his father' reps, the goods and trirths that were from the Lord's Divine before He adjoined the Human, thus which the Ancients had. 3439. 'I am the God of Abraham thy father ' = that the Divine was there also ; for 'Abraham' reps, the Divine of the Lord. 4352J. 3441. 'For the sake of Abraham My servant' = from the Lord's Divine Human ; for ' Abraham ' = the Divine of the Lord and the Divine Human also. 3670. 'He shall give thee the blessing of Abraham' = the conjunction of the Divine Itself with good and trath natural (Jacob). 3686*. The Most Ancient Church was in the Land of Abraham 11 Abraham Canaan . . . and also the Ancient Church. . . Hence all the places etc. there became representative. . . This was the reason why Abraham was commanded to go there . . . 4447^. 5136. 3703. 'I am Jehovah the God of Abraham thy father' = the Lord, and that fi-om Him is that good. . . Jehovah is the Lord's Divine Esse itself, and is called the God of Abraham from Divine Good. . . Abraham reps, the Lord as to Divine Good. And since Divine Good is the source of all celestial and spiritual goods, and thence also of all truths, he is here called 'Abraham thy father,' that is, of Jacob, although he was the father of Isaac. 111. 3712°. 'Abraham'=the highest sense of the Word. 41 12. After Abram had been called out of Syria, Syria put on the representation of a region outside of the Church. 4145. Abraham with Isaac reps. Divine good flowing ill directly. 4180. ' The God of Abraham ' = the Divine Itself which is called the Divine essence. 4206. 'The God of Abraham' = the Lord's Divine paying regard to those who are within the Church. . . For 'Abraham' reps, the Lord's Divine, consequently that which comes from the Lord directly ; hence they who are within the Church are specifically understood by 'the sons of Abraham.' 4207. Hence, in the relative sense, 'Abraham' reps, the genuine Church, and 'Nahor,' the Church of the Gentiles. 3778, Ex. 4208. The family of Abraham were enjoined to acknowledge Jehovah as their God, but still they only acknowledged Him as another god . . . 4292^. It was not [all] the descendants of Abraham that represented the Church. Ex. 4462^. Circumcision was not enjoined to Abraham and his descendants as anything new, but as something intermitted that was to be restored. 4576. 'Abraham and Isaac' rep. the Lord's Divine ; 'Abraham,' the Divine Itself, and 'Isaac,' the Divine Human ; specifically, the Divine Rational of the Lord. Refs. 4615. 'Where Abraham and Isaac sojourned' = the Divine life; for ' Abraham ' = the Lord's Divine Itself, and 'Isaac,' His Divine Eational. Ex. 5095. When 'Abraham,' Isaac and Jacob are men- tioned, in the highest sense they rep. the Lord, namely, 'Abraham,' His Divine Itself, 'Isaac,' His Divuie Intellectual, and 'Jacob,' His Divine Natural. 5307^. 6o98,Refs. 6185. 6098. Hence 'Abraham' reps, also the celestial with man, 'Isaac,' the spiritual, and 'Jacob,' the natural. 6185. Hence in the relative sense, with man, 'Abraham, Isaac and Jacob' rep. what is inmost, which is celestial good ; what is interior, which is spii'itual good ; and what is outer, which is natural good. 6276. In the highest sense, 'Abraham' reps, the Lord's Divine Itself, and 'Isaac,' His Divine Eational, thus the inward Human, for 'Jacob' = the Lord's Divine iSTatuial, or His outward Human ; but in the repre- sentative sense, ' Abraham ' = inward good, and 'Isaac,' inward truth. 6284. 6434. 6434. In the relative seiise 'Abraham and Isaac' rep. what is inward of the Kingdom and Chm-ch of the Lord. 6452. 'Abraham' reps, what is inmost, and 'Isaac,' what is interior, under what is inmost. 6458. In the highest sense, 'Abraham' reps the Lord. 6549. 6516. In the relative sense, 'Abraham, Isaac and Jacob' rep. the Lord's Kingdom as to what is inward and outward of it. 6589. 6804. 'Abraham, Isaac and Jacob' rep. the Lord's Divine Human. 111. 7195. 7211, Ex. 6847. 'Abraham, Isaac and Jacob' rep. the Lord's Divine Itself and the Divine Human. 6885. 6894. H.5264. 6g6d\ 'To be carried into Abraham's bosom ' = to the Lord, who is understood by Abraham, from conjunction through love. 7193. 'Abraham' here = the celestial in the Human before it was made Divine ; ' Isaac, ' the spiritual, and 'Jacob,' the natural. 8918''. 'Abraham' in the highest sense reps, the Lord, and in the relative sense, those in Heaven who are in the good of love and of faith in the Lord. Refs. 10442. 'Abraham, Isaac and Israel ' = Heaven and the Church ; because Abraham, Isaac and Israel = the Lord as to the Divine Human, thus as to His Divine in Heaven and the Church. 111. 10445. 10527. 'Abraham, Isaac and Jacob' in the highest sense = the Lord as to the Divine Itself and the Divine Human ; and in the relative sense. Heaven and the Chm-ch. Refs. E.2323.Refs. H. 84. That it was the Lord who was seen by Abraham, etc. 326. The Jews are there introduced to Abraham, David, etc., or to Spirits who take their place . . . 526''. The Angels know where Abraham, etc. are ; they are held in no higher estimation than others . . . S. 71^. Instead of the names Abraham, Isaac and Jacob in the Word in Heaven, there is the Lord as to the Divine and the Divine Human. See T.241^. R. 36'. Abraham was in the spirit when he saw the three Angels. 926-''. The tabernacle of Abraham to which the three Angels came, seen. M. 6. (Feasting with Abram, Isaac and Jacob acted there. Des. ) T. 241^. Abraham, Isaac and Jacob = the Lord as to the Divine Celestial, the Divine Spiritual and the Divine Natural. 724. E.6962J. Ad. 1527. Abraham and Isaac seen. 1528. 3/3765- (See D.281) D.410. 461. 2873. 2919. D. 63. Index. The infidelity of Abraham was trans- planted into Jacob and his descendants. Abroad 12 Absolute 4250. Abraham and others were iu this state of interior wakefulness when they saw Angels . . . 4342- Spirits tried to pronounce Abraham, but oonld not . . . £.118-*. 'Abraham's bosom' = the Divine Truth that is in Heaven, for they who are in it are with the Lord, who is represented by Abraham. 455". 340-^ Abraham in the highest sense means the Lord, and in the relative sense, the Lord's Celestial Kingdom and Celestial Church. Abroad. Foras. See also under Without -foris. A. iSoo. 'He brought him forth abroad ' = the sight of the interior man, who from outward things sees inward things. 5009. 'He fled forth abroad' = separation. 5530*. Occurs. 6028. R. 487. 'To cast out' = to remove. Abrogate. Abrogare. A. 2180'. "Wherefore the Lord abrogated sacrifices, etc. 4489^. 10637. 3900*. They abrogate the Word. 8972^. Although abrogated they are still holy things of the Word. 9349^. 921 1-. This part of the Word is not abrogated. 9349^. The laws, judgments and statutes that are abrogated as to use where the Church is at this day. Euum. 10360^. The Lord abrogated the Sabbath as to repre- sentative worship . . . R. 153^ After a few days they are deprived of ofiBce. Id. T.281''. Id. T. 670^. The Lord abrogated representative things, retaining only two . . . C. 79. Deprivations of office . . . Absalom. Abschalom. A.4763«. Id. D. 2658. Absalom = the literal sense of the Word, which is a rebel. Index to Diary. 2694. What is signified by the mourning of David over Absalom. Abscess. Abscessus. T.524. Abscess. Apostema. 7.112^. T.524. D. 1766. Such are to be rather called deadly abscesses, in the pleura, lungs, etc. Absence. Absentia. Absent. Absens. A. 2706. The Lord's presence with the evil is called absence. 68o5-, Ex. 3993^. Shade there is absence of light, thus a lack of intelligence and wisdom. 3994. Man is thus in absence from self. 6866. It is unlikeness there that makes absence. 705 6f. The Lord is then as it were absent, but His absence is not perceived unless it is kno^^^l from some perception what His presence is. 10146^. In proportion as they do not desist from evils the Lord appears to be absent, the degree of His absence is according to the absence of truth and good . . . hence it is that they who are in Hell are in the Lord's absence. ^. But still the fact is that the Lord is not absent from man, but man is absent from the Lord. P. 326^. In proportion as anyone does not know the Lord, the Lord is absent . . . M. 171. All presence and absence there are according to spheres . . . T. 70^. The absence of God from man is no more possible than the absence of the sun by heat and light from the earth . . . 105. In this state God appears to be absent. D. 5122. Celestial Spirits never think about absent persons . . . Absolute. Absolutus. A. 2523^. Even to absolute union. 5046. Absolute power. Sig. 6487. Fate, or absolute necessity. Ex. 10S05. A king who has absolute power . . . W. go''. The sun which is pure fire, in which there is absolutely nothing of life. T. 57. God's omnipotence supposed to be like the absolute power of a king. 58. 73. 90''. 74. Absolute impotence in spiritual things. D. 45674- I^ot absolute power, but limited by laws. D.Min.4745. Absolution. AbsoluHo. Absolve. Absolvere. A. 82. 'And the heavens and the earth were finished.' 84. 1573*. 'After the devil had ended all the temptation.' 3093. 'To leave off' involves the end of the act which precedes, and the beginning of the one that follows, thus what is successive. 6462. ' To leave off' = the effect of it. 9264. ' To justify ■ = to declare guiltless and to absolve. 10622. 'Absolving he will not absolve ' = tolerance even to consummation; for 'to absolve' is to forgive sin, and when it is added 'he will not absolve,' it is to tolerate. T. 5398. Noharm in enumerating sins before a Minister of the Church for the sake of absolution. E. 649. 'And when they have finished the testimony' = at the end of the Church ; for 'to finish ' = to end. Absorb. Absorbere. A. 571. Profanations of the Word make as it were a callosity . . . which absorbs the goods and truths of remains. Absorb 13 Abstract 635. With those called 'Noah,' persuasions did not obstniot and ahsorb the Lord's operation through remains. 1042^. Black in spiritual things is man's own volun- tary, or evil, which absorbs and extinguishes the rays of light. 2492. 1316^. The sphere of one who regards himself in every- thing, appropriates to itself, and, as is there said, absorbs everything that favours it, thus [it absorbs] aU the delight of the Spirits around him . . . 1736^. 'He will swallow up death' . . . 5217. 'And they swallowed up the seven fat ears.' ' To swallow up ' = to extei-minate. 6ooo^ Thus is the light of ti-uth absorbed and suflfo- cated in darkness, as the light of the sun is in what is black. 6388^. Such are like objects which do not send back, but absorb the rays of light. 8306. 'The earth swallowed them ' = damnation and Hell. H. 466. The memory with such appears darksome, being of such a nature as to absorb the rays of light and turn them into darkness. W. 336. Such things conduce to absorb malignities . . . M. 510^. They are then swallowed up and fall down into Hell among their like. T. 312'=. In this world their bodies absorb and hide these things. 342^. Used in the sense of swallowed up. 642. 564'. Absorbs and suffocates the rays of light . . . 569. The body absorbs them . . . D. 1393. A black colour is such that it absorbs all the rays. . . In like manner evil absorbs all the rays of intellectual light. Absorb. Insorbere. T. 499^. Every metal etc. freely absorbs the ether . Abstain. Abstinere. Abstinence. AbsUnentia. A. 2364^. Effect of abstaining from evil. 71 18. In consequence of punishments the infernals at last abstain from infestation . . . but they cannot abstain unless they apply their whole strength to remove them- selves. Sig. 8307. Divine influx with those who had abstained from evils. Sig. . Man can abstain from evils of himself. Ex. H. 522. Necessity of man's abstaining fi-om evil. Life III. Abstaining from adulteries from fear of the civil law, etc. M.IS3, Gen. art. M. 474. Times of abstinence required after childbirth. 529. These, if of will and undei-standing they abstain from one evil because it is a sis, they abstain from aU. T. 316. Abstinence from doing does not constitute chastity, but abstinence from willing, when he is able [to do], because it is a sin. Ex. 510. Everyone is regenerated by abstaining from evils of sin . . . 525°. From fear of eternal punishment abstains from it. . . S30«. If aftenvards he abstains from one or another sm . . . 532^. When he then resists and abstains . . . Abstract. Abstrahere, Abstractus. Abstraction. Abstractio. Abstractedly. Abstracte. A. 64. The Angels perceive, in the Word spiritual and celestial things altogether abstractedly from the words. 445. Occurs. 1361*. 1547. 1644. 1787^ AV. I. 42. 155. 196. 209. 134. 142. 1295. Drawn away by various matters of business . . . 1849. Goods, when spoken of abstractedly, are in a, subject. 2232. In the abstract sense. 2233. 2275. It is spiritual to comprehend things abstractedly from the letter . . . 3726^. Knowledges and truths are not abstract things. Ex. 3827. By the affection of genuine love, man is drawn away from bodily and worldly things. 3957'- Man's state there is like that of those who are in interior thought through the abstraction of their mind from sensuous outward things. 43S0. In Heaven they think and speak ' thus by abstract things because ... To speak thus was also habitual to the Ancients. 9396, Ex. 441 7-. The taking away of their delight from falsity. 5036. When this ultimate tiiith is taken away. 5110-. This can be said abstractedly concerning the Lord . . . butwith man it cannot be conceived abstractedly from person, because . . . Yet if that which is compre- hensible is abstracted, there remains the Esse and Existere itself. ^. However, as man is such that he can have no idea whatever of abstract things unless he adjoins some- what natural . . . 5287. In the other life, especially in the Heavens, all thought and thence all speech are effected by things abstracted from persons . . . 6040^, Ex. 6653, Ex. 8843<=. 9007. 5434. In the inward sense all things are abstracted from persons. 6653. Reflection about any people etc. draws away the mind from a universal idea. 6814. The thought that is above the imagination requires for its objects things abstracted fi-om material things. 7104. 'Wherefore do ye Moses and Aaron draw away the people from their works?' 'To draw away ' = to 87 1 1 . ' Gain ' = what draws away from truth and good. Abstract 14 Abstruse 8761. When tilings abstracted from their subjects are spoken of, the subjects in which they are, are perceived. 8985. Abstract speech, that is, speeoli separated from man, is angelic speech . . . When they think abstractly about a thing, the thought diffuses itself on every side according to the heavenly form ... In a word, abstract thought is able to go through universal Heaven without hindrance, but thought determined to a person or place is fixed and stationary. 9125. The Word in the abstract sense has things for objects, without determination to persons and places. 9249. It is said in the abstract sense, because the Angels, who are in the inward sense of the Word, think and speak abstractedly from person. Refs. 9407*. He who cannot think intellectually, that is, abstractedly from material things, cannot comprehend anything of the spiritual sense. 9828^. What is natural keeps the mind fixed in itself, unless the intellectual sight can be elevated even into the light of Heaven and man can think almost abstractedly from natural things ; when this is done, spiritual things enter that are imperceptible to the merely natural man. 102S2. It is said abstractedly from persons, because the Divine things that proceed from the Lord make the Church, and nothing whatever of man's . . . This is why the Angels speak abstractedly from persons when they converse together. 3767. H. 438. They Avho think abstractedly from the body, being then in the spirit, sometimes appear in their own society. Des. 535. They who live abstractedly from worldly things are inflamed with merit . . . N. 39. To think spiritually is to think of things in themselves . . . and to see the qualities of things and perceive their affections abstractedly from matter . . . 112. Abstracted from what is natural . . . W. 81. Abstract space, and deny a vacuum, and then think . . . with space abstracted. 189^. The mere knowledge of abstract things is like something aerial that flies away, but if abstract things are applied to what is in the world, they are like what is seen with the eyes and remains in the memory. 210. From the fact that will and understanding, affection and thought etc. can be thought of abstractedly from the substances that are their subjects, it has come to pass that a just idea about them has perished . . Sensations and actions are not things abstracted- from the organs of sense and motion ; abstracted or separated from them they are nothing but entities of reason . . . 228. Abstract things, being universal, are usually better comprehended than applied ones. Ex. P. 46. What is infinite and eternal . . . can be com- prehended, because there are abstract ideas by which it can be seen that things are, though not what is their quality . . . R. 78. The spiritual sense is abstracted from persons. 96. M. 66. Tliere are no abstract goods and truths. Ex. 207'. You have formed an idea of what is spiritual abstracted from what is material, and that which is abstracted from what is material appears to you as nothing. T.694''. 267"=. Into this delmum is the man let after death who has abstracted his spirit from the body . . . T. 37. Love abstracted from a form is not possible. 67. He can indeed revolve the end and the cause abstractedly in the mind . . . 178^ The idea that those who are religious are reoluses-Aomimes ahstracli. 347^. Truths abstracted from deeds are merely matters of thought . . . 361. So far he is drawn away from what is his own ... , 422. In a sense abstracted from persons . . . 449. They love what is within man abstractedly from what is without him. 469. Why Jehovah did not draw away Adam from eating. 483. Abstractedly from man's power of will in spiritual things, Holy Scripture is so much blank paper. E. 653'°. In the abstract sense, which is the genuine spiritual sense. Abstruse. Abstmsus. A. 4096^. He who takes pains to investigate the abstruse things of the sciences . . . E. 455'-. An abstruse religion. Sig. Absurd. Absonus. A. 446^. Simple Spirits call these (notions) absurd, ludicrous, and theatiical. T. 31^. They who think absurd and improper things about God before the world was created. 141. The absurdities of a Trinity divided into persons. Enum. 183. 2. 356^. Who that has reason and religion does not deride these doctrines as absurd and ridiculous ? 497. You can reject and make accursed this absurd and hurtful heresy. Absurd. Praeposterus. A. 4638*. An absurd application. Sig. T. 345. A visionary and absurd faith. Absurdity. Absurditas. D. 3596. They thus plunge themselves into absurdities. Abundance. Copia. A. 2121. I marvelled at the great abundance (of Evil Spirits in the World of Spirits). 4065. 'To make abundance ' = to give to himself. 5949. Whatever is an object of regard they shall have in abundance. Sig. 6614. The abundance of ideas from Heaven is thus represented. Abundance 15 Abyss 7298^. Thus was an opportunity given them. 8368. 'TAvelve fountains of water' = truths in all abundance. 8369. 'Seventy palm trees ' = goods of truth in all abundance. P. 80. "When an opportunity is given. T.3I2«. 88. For all ability there must be opportunity. M. 220. That men have abundant store according to the love of propagating truths of wisdom and according to the love of doing uses. Gen. art. 221. This abundant store varies with them according to the states of their minds, and also of their bodies . . . T. 349. Occurs. 352. 3643. 3743. 428=. 455'. 491. 524^ 70 1 2. Abundance. See P\a.culty. R.759. Abundance. Opbnitas. T.428e. Abuse. Abuti. Abuse. Abusus. A. 4802. There, they abuse their faculty of under- standing tniths to gain dominion . . . 5700^. When they abuse heavenly order to do evil . . . 6692^. Magic is especially the abuse of correspondences. 7026. 7296. The abuse of Divine order. Sig. ". The abuse of order and of correspondences. Ex. 7298,Ex. 73326. 7337,E.xamp. 8870^. 7297. The things that flow from order are not changed by abuse . . . 7299. Their power of abusing order is there taken away . . . 8480. The abuse of Divine good. Sig. . It is called an abuse when what is similar exists in ultimates, but from a contrary origin . . . H. 580. One of the -n-icked arts of Infernal Spirits has relation to the abuse of correspondences ; a second, to the abuse of the ultimates of Divine order. S. 64. There are Spirits who abuse this communication of the Word with the Heavens. Des. T.235. W. Ii63. Occurs. 255. P.96^ 233". 264. The origin of evil is from the abuse of the faculties of rationality and freedom. Gen. art. 267. An evil man abuses these faculties to confirm evils and falsities. Gen. art. 33i